
FT MEADE 
GenCol 1 


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Book _ . O 


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Sandy Scott’s 


Bible Class 




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BONNELL, SILVER & CO. 

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Copyright, 1S98, 

BY 

BONNELL, SILVER & CO. 


By Traxuitar 

FEB 26 ’926 


CONTENTS. 


A By-ordnar’ Supper. 5 

The Lamiter 9 

The Tae Side aye Turns Topmaist. 15 

Delving in the Scriptures 21 

The Wee Window 28 

A’ in the Imagination 34 

We’re no to be Bairns a’ our Days 41 

Owre the Brig and in at the Gate 47 

It’s a’ Deficiency Thegether 54 

Whistle aye to the Tune o’ Hope 62 

I Maun do as I’m Bidden do 69 

The Widow Wifie 78 









A BY-ORDNAR’ SUPPER. 


S ANDY SCOTT’S Bible Class used to meet at 
Pitcoonans on the Sabbath evenings. I well 
remember our first meeting. As no program had 
been arranged, Sandy suggested that we should 
take a look at the story of the Prodigal Son. 

This proposal however roused the most out- 
spoken of our number, Tom Duff, who, feeling that 
we must keep up our dignity as a Bible Class, and 
not descend to the level of a Sunday School, asked 
whether that subject had not been “ gey weel 
threshed out ? ” 

“ Threshed out, laddie ! Threshed out ! This 
Book winna thresh out. The mair * ye thresh, it’s 
aye the mair ye get.” 

“Weel, but would we no be better to gang to 
some o’ the mair unintelligible parts o’ Scripture ? ” 
“ Unintelligible ! If this isna unintelligible, I 
dinna ken what is ; it beats me to understan’ it. 
But I’ll make a bargain wi’ ye, lad. Gin f ye tell 
me when we’re through ye understan’ it a’, ye’ll 
hae the program to set for next Sabbath.” 

This concession sufficed ; the passage was read 
round, and Sandy began. 

“ Weel, lads, it’s as strange a story as ever I 
heard tell o’. I can understan’ the first o’ it, the 


flf. 


more. 


5 


6 


SANDY SCOTT'S BIBLE CLASS 


laddie seeking the siller, and syne * awa wi’ it. I 
can understan’ him leaving hame, and scarce gie- 
ing them a thought, so ta’en up wi’ a’ the grand 
things he’s gaun to see and do. I can understand 
that. I can understan’ him spending ilka f sax- 
pence and aye gaun the deeper down. I can un- 
derstan’ that. I can understan’ the tither lads 
gieing \ him the go-bye as soon’s the siller’s done ; 
for mony an ane has God to thank that Satan’s 
cruel. I can understan’ him takin’ in hand to 
feed the swine sooner than gang hame. I’ve been 
through that. I can understan’ him chowin’ awa 
at the beech-nuts and the acorns for fair starva- 
tion, and no nane the fatter for them. I can un- 
derstan’ that. And I can understan’ him cornin’ 
to himsel’ and taking thought. He hadna time 
for thought afore, they were aye § crack, crack- 
ing ; but when he’s naebody to crack til but the 
swine, he cracks til himsel’ ; and says he : 4 This 
isna the way they do wi’ hired hands where I come 
frae. I ken a place where the herd has as muckle 
to eat as the master here, and gin I were ye I 
would be stepping.’ I can understan’ him mind- 
ing on his auld hame, and thinking it would be 
fine to be ta’en on as an orra || lad there; he wouldna 
seek nae mair. He hasna seen as braw a place a’ 
the time he’s been awa, and he’s wearying sair % 
to win back. I can understan’ him keen to make 
a clean breast o’ it a’, for he canna thole ** the 
weight on his ain shouthers nae longer. 

44 W hiles ff I wonder at him thinking he would 
ever hae the chance o’ a place frae his faither, but 
he’s dead-beat, and he maun try somegait.^ I’ll 

* then. f every. % giving. Stalk. 

|| extra. IT sore. ** bear. ff sometimes. 

%X somewhere. 


A BY-ORDNAR’ SUPPER 


7 


no say I would hae been sair surprised had he 
turned again, when he see’d what a like fright he 
was ; for a tramp in gent’s auld claes has aye the 
door slamm’d in his face. Mind ye, lads, onybody 
would ken by the looks o’ him where he had been 
sin’ he left ; and ilka straik * a chiel f o’ that kind 
gies himsel’, just makes him look aye the waur, 
but still and on I can understan’ the lad. 

“ Whiles I think I can understan’ the faither. 
His heart was fair broke for his bairn, and he was 
aye looking to see when he would come. He 
would aye gang to the topmaist tower, and he 
would hae the maist powerfu’ glass that could be 
made, and he would strain his een wi’ looking • 
and I’m no a’thegether astounded that as soon’s 
he gets a glint o’ him he loupit % the stairs and ran, 
and no a word to naebody. I can near hear him 
greet § as he fa’s on his neck and kisses him, and 
I can weel belieye that afore ever he lets the serv- 
ants see him, he sets them back for the best o’ a’- 
thing for him, the claes, and the shoon, and the 
ring. I see fine that he wouldna put him to shame 
afore them, and that he wouldna hear anither 
word o’ the past. But, laddies, when it comes to 
the supper, to haeing a big, braw || supper that 
very first night, and a’ the neebors in, Tom here 
may understan’ it, but I dinna. 

“ Gie me, lads, the best faither ever ye heard 
tell o’, and he might gang as far as the meeting o r 
him, and gie orders for a’thing suitable for him, 
and might maybe let him bide somegait about the 
place, or If they see’d what way he would turn out. 
He might do that gin he were gey soft-hearted. 
But, laddies, ye nor me hae never seen the faither 

* every stroke. \ young fellow. % leaped. 

§ weep. I grand. if ere. 


8 


SANDY SCOTT'S BIBLE CLASS 


that would hae a great muckle banquet, and a’ the 
neebors in that same night, and the laddie shaking 
hands wi’ them a’ ; music and dancing, and no a 
glum face amang them. The faither’s no on this 
earth that would do it, and I’m doubting, Pm sair 
doubting, the neebors arena on earth that would 
gang. 

“ Lads, I might land o’ half understan’ it gin 
it had been in the heat o’ the minute, and he had 

g otten rai veiled * wi’ seeing his bairn. But when 
e says to the tither ane, ‘ It was meet that we 
should make merry and be glad,’ I canna under 
stan’ it. A’ I can say is, ‘ It’s the love o’ God, it 
passes a’ understating.’ I cannot unraivel it. 

“ Folk think they ken what mercy is ; folk think 
they ken what love is ; but yon’s redemption, and 
they’re fair dumbfoonered. They haena seen the 
marrow o’ it nor never will. I dinna understan’ 
it, but I thank my God for it, that He’s no ashamed 
to take back His bairn and to let the neebors 
ken. 

“ The faithers on earth they cry, ‘ It’s no wyss- 
like f to rejoice so soon, it’s bad for the bairn, and 
a bad example til ithers.’ But the Faither in 
Heaven He doesna heed. His bairn’s hame, and 
He’ll hae His supper, and gin the neebors think 
shame to welcome His bairn, He’ll maybe think 
shame to welcome them. 

“ ‘ Hame’s hame. Ay, hame’s aye hame, 

A’ body’s welcome at hame ; 

The supper’s aye set, as ye rap at the yett [gate], 

And the hindmaist ane’s no put to shame.’ 

It’s a fine sappy piece, lads, and after I’ve been a 
whiley at it, it just takes me no to run round the 

* oonfused. f sensible. 


A BY-ORDNAR’ SUPPER 


9 


town and cry, ‘ I’m proud o’ my Faither ; I’m 
proud o’ my Faither ; I’m proud o’ my Faither.’ ” 
“ It wasna true to Nature,” said Tom. 

“ Na, lad, but it was true to Grace.” 

“ The supper should hae been postponit.” 

“ Ay, but it wasna, laddie. Had it been post- 
ponit it wouldna hae been God’s redemption. 

And as we sung — 

“ For as the heaven in its height 
The earth surmount eth far.” 

Sandy prolonged the word “ far ” most unmusic- 
ally. It was too poor and meager a word as it 
stood to express his feelings as to the difference 
between heaven and earth. And after we had 
finished singing — 

“ Such pity as a father hath 
Unto his children dear, 

Like pity shows the Lord to such 
As worship Him in fear ” 

we heard him muttering, “ A hantle * mair, bairn- 
ies, a hantle mair.” 

As we were leaving, he said to Tom Duff, 
“ Weel, lad, ye’ll hae to choose for next Sabbath.” 
But Tom said, “ Na, lads, na, I’ll no meddle wi’ it. 
I took nae thought that was siccan f a by-ordnar,^ 
supper.” 

“ No, nor me,” said one. 

“ Nor me,” said another. 

And we went quietly home. 


good many. 


f such. 


X extraordinary. 


THE LAMITER. 


A NOTHER evening we had no sooner met, 
than Sandy said to Tom Duff, “ There’s a 
gey odds on some folk, Tom, on Sabbath beis [i. e. 
compared with] Saturday night.” 

“ Weel, Sandy, it’s no my blame. I was clean 
determined no to gang near the Inn, but syne * 
they cried I was nae gentleman, and sought to 
make mysel’ better than the lave. I couldna 
stand that, and ye ken the rest better than me. 
And I’ll say this, the mair I strive the waur I am. 
I’m no to strive nae mair.” 

“ Ay, Tom, but that’s good news gin § ye hae 
come to that. The battle’s near won when the 
fighting drops.” 

“ Ay, but it’s the wrong side that’s gaun to drop 
wi’ me.” 

“ Dinna be owre sure, lad. I kent a laddie in 
the Scripture, he wasna a laddie, but a mid-aged 
man and a lamiter,t and gin he had striven he 
would hae brak’ his neck, but he didna strive, and 
he got as fit to walk as ye or me. He would hae 
lickit us baith he was that fleet.” 

“ I didna ken him.” 

“ Ye’ll soon ken him, though. Gin ye turn up 
your Books to the third o’ Acts ye’ll no be long in 
Kenning ^ him. 


* thene. 
10 


X knowing. 

8 if. 


f lame man. 


THE LAMITER 


11 


“ How, lads, there he is, as lame as ye like, and 
been that a’ his days, no fit to stir an inch, but 
maun bide where he’s putten. He hasna power 
in his limbs ; he canna move, and he needna try. 
But supposing, laddies, he was like some folk, and 
said : 4 1 maun move, ability or no, I’m no to bide 
this way,’ and he gies a wriggle to ae side, syne a 
wriggle to the tither, syne a wriggle wi’ his head, 
and syne wi’ a’ his force he throws himsel’ up and 
forrit, but down he comes ; the craitur’s dead, his 
neck brak’ on the marbae steps o’ the Temple ! 
What ither ? He hadna power in his limbs, so 
when he gies a fling forrit,* there’s naething to 
kep him, and down he comes ; the polis [police] 
is sent for, but there’s naebody to blame but 
himsel’. 

“ 4 Senseless craitur,’ ye would say, 4 when he 
hadna the power, what way did he strive ? ’ Ay, 
senseless craitur, but there’s thousan’s o’ them. 
The power’s no intil them, but they maun gie a 
jump somegait, and gin they’re no killed they’re a 
heap waur than had they no striven. The mair 
they strive the waur they are by a gey length. 

“ But we needna ca’ this lad senseless, for he 
didna strive. He let be where he was, till ae day 
he see’d twa fishermen coming ben § to the Temple, 
douce, f quiet-like men, no like as they had much 
to gie, but gey like as they would gie what they 
had. The tae fisherman, he’s Peter the apostle, a 
real fine man, and the tither’s J ohn, a richt pair. 
And Peter he says to the lamiter, says he, 4 Look this 
way, lad. We haena siller, and we haena gowd,’ £ 
and the chiel’s like to say, 4 Weel, copper’s aye 
handy.’ But na, it’s no copper, such as they hae 
they’ll gie ; they winna hoard when poor folk’s 

* forward. f sedate. % gold. 

§ into. 


12 


SANDY SCOTT'S BIBLE CLASS 


needing. And, bairns, hark ye, ‘ In the name of 
Jesus Christ of Nazareth rise up and walk.’ The 
lamiter gies them a look, he has heard o’ that 
Name afore, so when Peter outs wi’ his hand nae 
fear but he grips — aince, twice, and awa ! 

“ Up he’s got, and his feet’s aneath him, and, 
laddies, look, he’s daft wi’ joy! The strongest 
man amang them couldna haud him down. He’s 
gotten the use o’ his legs and they’ll no lie idle 
now. 

“ But where was the odds ? Had he striven a 
minute sooner he would just hae been the waur,* 
but when he strives the now he can walk like the 
lave,:): a gey heap suppler than the lave. Where 
was the odds ? He has the power now and he 
hadna afore ; his feet and banes hae strength, new 
life’s intil him ; he may walk, he may run, he may 
loup, nae fear o’ him now. He gangs now in the 
name o’ the Master, and ilka ane that does that, 
their feet and banes hae strength ; the life’s intil 
them. 

“ And Tom, lad, there’s ae thing, gin ye had 
seen him stepping hame that night, the lads that 
was wi’ ye yestreen wouldna hae cried him in. 
He was boisterous enough, he was fair rampa- 
ginous wi’ his louping f and dancing and sing- 
ing, but he wasna their kind.” 

“ But a lad maun aye do his best.” 

“ Ay, Tom, but your best ’ill be your worst, till 
ye gang his gait. Gin ye try in that Name the 
strength ’ill come, but no nae ither way.” 

“ But it would be presumption on my part to 
claim the power o’ His name to keep me out o’ ill 
gin I can keep mysel’.” 

* worse. f leaping. 

X rest. 


THE LAMITER 


13 


“ Gin ye can keep yoursel’, lad, ye’re the first o’ 
the kind ; and the presuming’s no in claiming, for 
we’re bidden claim. The presuming’s in thinking 
we can do wanting when He’s said we canna.” 

“ It was easy enough for the lamiter when Peter 
spake direc’ til him. He kent * it was meant for 
him, but I couldna say the Word was wrote 
for me.” 

“ The Word was wrote for them that wants it. 
Gin ye hae need ye may seek, and gin ye seek 
ye’ll find. That’s plain as daylight, laddie.” 

“But a body would hae to yield their free- 
dom.” 

“ Ay, Tom, that’s the bit ; ye hae it now. Ye 
canna be master gin He be master, it’s ane or 
ither. The lamiter yielded his freedom, lad ; 
freedom to beg, freedom to bide where he was, 
and freedom to sit and do naething. But he 
gained his freedom too ; freedom to walk, free- 
dom to run, and freedom to work, and to live. 
And ye’re no free the ways ye are.” 

“ I’m free to do as I like the now.” 

“ Ha, lad, na, ye may hae a gey lang chain, and 
maybe it’s no ilka day ye ken it’s there ; but though 
he may haud f it slack ye canna stir an inch with- 
outen Satan’s leave.” 

“ What way that ? ” 

“Ye’ve heard tell o’ Shimei? He thought he 
was the freest lad in a’ Jerusalem. He didna 
mind he was chained ava’, || till ae day he had an 
errand outside the town ; he gaed ayont % the end 
o’ his tether, and it cost him his head. Rax § out 
your tether and ye’ll soon ken.” 

“ But man was made wi’ a will o’ his ain. It’s 
a gift no’ to be casten lightly awa.” 

* knew. f hold. % went beyond. § stretch, 

jj at all. 


14 


SANDY SCOTT'S BIBLE CLASS 


“ Na, lad, but gin ye claim His help, it’s His 
will maun rule.” 

“ It’s gey * hard.” 

“Ye would sooner strive your lane.f I thought 
ye had droppit striving.” 

“ I’ll no say. But I ken this, Sandy, the new 
power wouldna last wi’ me.” 

“ W ould it no ? Life aye lasts, and it’s life that’s 
offered ye. It’s no a spurt and done wi’ it, it’s no 
a tracer togie ye a hand at a brae,J but it’s living 
life, and it’ll bide as lang’s ye bide voursel’.” 

“ But I’m no a lamiter.” 

“ Na, lad, na. We’re coming til’t now ; yehae 
the truth there. A lamiter drops fighting/for he 
kens he’s a lamiter ; he kens he’s nae chance nae 
way, but ye’re no done striving yet. Gin ye kent 
ye was a lamiter ye would drop, and gin ye kent 
ye was a lamiter ye wouldna refuse owre good 
an offer, but ye’re no a lamiter and ye maun 
wrastle on.” 

“ And I’m no near as auld as that lamiter.” 

“ Na, but tak’ thought, laddie. Gin Satan’s 
haen the run o’ a lad for forty year he § whiles 
claims a right o’ w^ay.” 

“ It’s a weary business.” 

“ Ay, lad, it’s a’ that.” 


very. \ self alone. % hill slope. § sometimes. 


THE TAE SIDE AYE TUBNS TOPMAIST. 


“YWEEL, what is it to be the night, laddies?’’ 

» V asked Sandy another evening. 

“We might hae a trial o’ some metapheesical 
subjec’,” said Tom. 

“ Weel, lad.” 

“ What would ye say to gie us your views o’ the 
Law and Grace ? It’s a gey kittle * subjec’.” 

“No so kittle as some folk think, but we’ll no 
learn it a’ in ae day. ‘ The Law came by Moses, 
but Grace and Truth came by Jesus Christ.’ 

“ ‘ The Law it cries “ Do this,” and “ Dinna,” 

But aye it bides atour ; 

While Grace comes ben and gars ye ken, 

And syne it gies ye power. ’ 

Out wi’ your Books, bairns, and ye’ll hae the 
main lines o’ it in the third o’ John. 

“ Ye ken the Law. It was aye ‘ Do this ; do 
that ; do the tither thing ; ’ and syne, 6 Haud 
atour f frae this ; haud atour frae that ; haud atour 
frae the tither thing ; ’ and folk strave and strave 
and strave, but they couldna come til’t, and they 
was like to be in a fair desperation. 

“ Here’s Nicodemus, lads, as keen’s ye like to 
keep the Law, and he strives and strives and 
strives, but he canna make nae mair o’ it ; it’ll no 

* ticklish. f hold off, avoid. 

15 


16 


SANDY SCOTT'S BIBLE CLASS 


keep, and he’s like to be beat. But he hears word 
o’ a new Prophet, and, thinks he, he would like a 
word wi’ Him to speir * what He thinks o’ it, for 
maybe there’s a knack intil’t like ane o’ thae 
new-fangled machines the farmer gets. When it 
winna work he has to send word to the maker, 
and up he comes in his braw gig, and says he, 
4 What’s ado wi’ it ? ’ 

“ 4 Ado wi’ it,’ cries the farmer, 4 it winna work 
nae way ; it’s a clean failure.’ 

44 The maker he doesna say muckle, but he’s no 
nane put about. Says he, 4 We’ll take a look o’ 
it ; ’ and they yoke-to the horse, but it winna stir. 

“ Cries the farmer to him, 4 Ye see yoursel’ it 
winna work.’ 

44 But the maker he bruises a wee bit spring wi’ 
his fingers. 4 Try it now,’ says he, and awa they 
gang. 

44 That’s liker it,’ cries the farmer, and when 
they’ve haen a round or twa he’s fell pleased, and 
says he to the maker, 4 1 didna think that wee bit 
spring would hae made so muckle odds.’ 

44 Now Nicodemus is some like the farmer. He’s 
tried the Law a’ way but it winna work. It’s 
4 holy, just, and good,’ but it winna work wi’ him. 
But this new Prophet, He’s come direc’ frae the 
Maker, maybe He’ll ken how to set the concern 
right ; maybe a wee spring’s a’ that’s wanting, 
but it’ll no work the ways it is. 

44 But Nicodemus is a chiel o’ some consequence, 
and he maunna loss his good name and let folk 
think he’s needing to speir advice, so he lets be 
till the gloamin f and syne J he gangs. 

44 Says he to the Master, 4 We ken Ye hae come 
direc’ frae the Maker, or Ye wouldna hae power to 
* ask. t twilight. X then. 


THE TAE SIDE AYE TURNS TOPMAIST 17 


do thae miracles ; nane can do them and their 
Maker no’ wi’ them.’ 

“ But the Master says til him, 4 Except a man 
be born again he cannot see the Kingdom of God.’ 

“ Lads, ye could hae knockit Nicodemus down 
wi’ a strae. It’s no a wee spring that’s wanting, 
it’s the whole concern. He had striven and striven 
and striven, and he kent he hadna made a job o’ 
it. But is there no nae simpler plan, nae word o’ 
advice that would set a body right, and no to 
knock the whole to smithers ? Bu t na , 4 that which 
is born of the flesh is flesh,’ and it winna keep 
God’s law, for it canna. A body needs new life, 
new power, a new inside, afore ever he can come 
near keeping it ; and though it looks fair wastry 
for a’ his past strivings to be thrown awa, and to 
gang for naething, it’ll no patch, and it maun be 
a’ new. 

44 Ye mind o’ Moses when the folk was dying. 
He ups wi’ a bit cast o’ a serpent on the top o’ a 
pole, and ilka * dying lad that gied a look, was as 
hale and hearty as a three-year-auld bairn. How 
did it work ? I couldna say, but ae thing’s cer- 
tain, the dying folk didna die nae mair gin they 
had aince a keek f o’ it. New life came til them, 
though the poison be through a’ their blood. They 
did as they were bidden, and the life came, and 
yon was Grace. And we’re bidden look to the 
Son of God ; they’ve nailed Him to a Cross of 
wood, and ilka ane that looks, new life’s intil him. 

44 How does it work? It’s this way, bairns. 
We’ve shifted places, Himsel’ and us. He bore 
the blame o’ a’ our ill, we hae the benefit o’ a’ His 
good. We’ve shifted places, Himsel’ and us. 
And gin we gie Him a look to let Him ken we’re 
* every f sight. 


2 


18 


SANDY SCOTT'S BIBLE CLASS 


willing, He conies HimseP to bide intil us ; He 
com.es to work His will intil us ; the bargain’s 
made, and He’s no the Ane to gang back on it. 
Nae fear but it works. I’ve kent the lad, ay, mony 
o’ them, that couldna do right for an hour on end, 
but after a sight o’ the Cross o’ God they’re 
changed men ; they keep the Law ; and that’s 
Grace. I’ll no say they mayna gang * wrong at 
a time, but then there’s this intil’t, they’re like 
the life-boats now, gin they’re upset it’s no for 
long; THE TAE SIDE AYE TURNS TOP- 
MAIST. Ye couldna keep them wrong-side down 
though ye was to strive to haud them wi’ your 
hands ; there’s cork intil them and it maun rise. 
Aforesyne they might maybe do right at an an- 
trin f time, but aye were back to the wrong, and 
now they might maybe gang wrong at an antrin 
time, but aye they’re back to the right. Their 
nature’s right, and so they aye come back til’t, 
and that’s Grace.” 

“ But it canna just come frae looking at the 
Cross o’ God,” said Tom. 

“ Can it no, laddie ? Just ye try.” 

“ I canna see it.” 

“ Na, lad, and ye winna till ye look. ‘We’re 
bidden taste and see, but gin we would ken just 
for the sake o’ kenning, and arena willing to try, 
we winna ken, and we canna ken till we’ve gi’en 
it a trial.” 

“ But syne it would be owre late to gang back.” 

“ Ay, lad, and it’s for ye ken it would work a 
change intil ye that ye’re sweer^totry. Ye maun 
be aye your ain master yet.” 

“ I’ll no say. But I would hae to see a gey 


may not go. 


f odd. 


X loath. 


THE TAE SIDE AYE TURNS TOPMAIST 19 


clear road afore I shifted. A body maun use 
their reason.” 

“ Gin ye made use o’ your reason, lad, ye would 
argufy this way, 4 Fm no fit to make a job my 
lane, so gin He’ll take in hand to make a job o’ 
me, I would be a gey fool to refuse.’ ” 

44 Gin a body were to speir * the meaning o’ the 
word 4 grace ’ what would ye say, Sandy ? ” asked 
Dave Paterson, a quiet, thoughtful lad. 

44 Weel, Dave, I aince speired f at an auld min- 
ister, and says he : 4 Sandy, ye’ll hear the laddies 
crack % about free, gratis, and for naething,’ and, 
says he, 4 that’s the meaning o’ grace, that ye get 
it for naething, as a present or a compliment ; 
and that’s what St. Paul’s after when he says 
44 It’s all of grace,” it’s a’ for naething. Ye hae 
nae claim, but ye get it as a compliment.’ 

44 4 Weel,’ I says, 4 I’ll mind that, but when he 
speaks o’ the grace gi’en him, and when folk 
crack about Faith, and Hope, and Love as graces, 
I canna see through that.’ 

44 4 Man, Sandy,’ says he, 4 it’s simple enough. 
It’s the gieing § it for naething that’s Grace, ye 
ken that ; and a’ the things ye get for naething, 
them’s graces. Hope, and Faith, and Love, and 
a’thing, things ye didna buy and canna buy, things 
ye hae nae claim to naeway, them’s a’ graces.’ 
Syne || he said he had a wee piece poetry to keep 
us in mind, and it gaed someway this way — 

“ * It’s a’ o’ Grace, and this is Grace — 

Grace is the free gift given, 

O’ a’ the things a body needs, 

To make him fit for Heaven.’ ” 

44 It comprehends a’thing,” said Dave. 

* ask. f inquired. \ talk. § giving. 

| then. 


20 


SANDY SCOTT'S BIBLE CLASS 


“ ’Deed does it, Dave. When ye hae Grace ye’re 
no needing to starve, but folk are aye owre proud 
to seek it.” 

“ It’s a sair pity.” 

“ Ay is it, Dave, lad, a sair pity.” 


DELVING IN THE SCRIPTURES. 


A S we were walking up next evening Tom re- 
marked, “ Sandy aye leans to the practical 
side ; he’s no muckle notion o’ metapheesics.” 

“ Metapheesics or no,” said Dave, “ he kens what 
he’s saying. What he canna grip wi’ his fingers 
he grips wi’ his teeth.” 

“ Weel, whether or no, we maun hae a shift to 
the Old Testament. He harps owre muckle on 
the ae string.” 

“Weel, lads,” said Sandy, as we sat down, 
“ what are ye for the night ? ” 

“We might hae a trial o’ the Old Testament,” 
said Tom ; “ there’s a heap o’ lessons a body might 
overlook.” 

“ Ay, lad, that’s true. What would ye say to 
a night wi’ King David ? Folk crack * about a 
night wi’ this ane and a night wi’ that, but a night 
wi’ King David ’ll haud f a body gaun ^ the maist 
o’ the week. .See, bairns, hae a trial o’ this. 
Take a’ the Psalms that’s dated 1023 ; yon was 
the time King David fled frae Absalom.” 

“ My Bible has nae dates,” said Tom. 

“Nae dates? Lad, hae ye no a reference 
Bible?” 

“ Na, they’re a gey expense.” 

“ Expense, laddie ! Ye’re talking ha vers.§ A 


* talk. t keep. % going. 


§ nonsense. 
21 


22 


SANDY SCOTT'S BIBLE CLASS 


spade’s expense, and a graip’s * expense, but ye 
canna do wanting them. I would as soon bowk f 
taties wi’ my staff as delve in the Scriptures 
wanting a reference Bible. Gin ye’re to make o’ 
the Scriptures, ye maun work them as ye would 
work your land. Take a piece o’ the stiff est o’ it, 
and stir in a puckle f frae far’er up the brae, and, 
bairns, what a crop ! It aye pays for labor, but 
mind ye, gin ye haena sun, and gin ye haena 
shower ye may drop ; work as ye like ye’ll no hae 
a crop "nae way wanting that. We maun aye 
seek God’s sun and shower upon them, or the sap 
winna rise, but gin we hae that, they’re fine 
feeding. 

“ There’s folk that read their Bible at the gal- 
lop, and nae wonder they dinna get fat. Gin 
they bolted their porridge that way they wouldna 
be fit for their work, and gin they gulp down the 
Scriptures they’ll no hae muckle profit. And 
Tom, lad, I ken ane or twa things runs awa wi’ 
mair than a reference Bible, and, has mair ill to 
show. There’s a heap o’ improvements makes 
things waur, but thae reference Bibles ’ill bide. 
But we maun awa to King David. 

“ Jock, ye hae a reference ane. What’s your 
first Psalm dated 1023 ? ” 

“ Ye haena far to gang, Sandy. Is the 3d no 
ane ? ” 

“ Ay, lad, ye’re right. Pete, what ane’s next ? ” 

“ They’re no a’ dated.” 

“ Na, Pete, but be thankfu’ for them that is.” 

“ There’s no mony 1023s in my Bible. Stop, 
here’s ane. Try the 42d, Sandy.” 

“ Ay, Pete, that’s right. Geordie, hae you 
ane ? ” 

t dig* 


pitch-fork. 


t portion. 


DELVING IN THE SCRIPTURES 


23 


“ Is the 43d no ane ? ” 

“ Ay, Geordie, ye hadna far to gang. Come 
awa wi’ anither.” 

“ The 55th.” 

“ Ay, lad. Jim, are ye no for ane ? ” 

“ The 71st.” 

“ Ay, that’s a prime ane. Dave, ye’re bashfu’ 
the night.” 

“ I’m some like the impotent man, Sandy, 
anither aye gets in afore us. Gie us a minute’s 
time. Ay, there’s the 84th.” 

“ Ay, Dave, that ane’s ill to beat. Wee], wheth- 
er we hae them a’ or no we hae as many as serve, 
and gin ye turn up your Books to the fifteenth o’ 
Second Samuel, ye’ll see yon was the time King 
David fled frae Absalom. 

“ Now here’s our Psalms — the 3d, 42d, 43d, 
55th, 71st, and the 84th. That’s our half-dozen, 
and a right half-dozen they make. Gin we were 
to choose, we would hae to put the 84th foremaist, 
and the 71st for a good second; the 42d and 
43d make a fine pair ; the 3d’s a prime ane afore 
your breakfast, and there’s bits o’ the 55th nae- 
body can do wanting. 

“*Weel, bairns, his ain son’s turned upon him, 
and it’s an awfu’ time. King David and a’ his 
folk, and a’ his sodgers, they hae to flee frae the 
town. They’re owre the burn and up the brae- 
side, and it’s a gey sight that same brae-side, for 
ilka ane they’re greeting.* Joab, the son of 
Zeruiah (it’s no often he greets) ; Abishai, his 
brother, greeting too ; masterfu’ lads thae sons o’ 
Zeruiah, but it’s greeting wi’ them the now ; Ittai, 
the Gittite, greeting too ; the Cherethites and the 
Pelethites (no the kind o’ folk to meet on a dark 
* weeping. 


24 


SANDY SCOTT’S BIBLE CLASS 


night) greeting too. It’s no like sodgers ava.* 
His mighty men’s on ilka hand, but ilka ane 
they’re greeting. And syne they come to Ma- 
han aim, a braw place yon for the like o’ King 
David that kens his Bible. What say ye, lad \ ” 

“ Had he a reference ane ? ” 

“ Ha, Tom, ye ken yoursel’ as well as me, but 
he would hae gi’en a barro wfu’ o’ gowd f for ane, 
though he did fine wanting it. For though it 
wasna King David himsel’ that said it, it was true 
o’ him, that he found God’s Word and ate it. He 
was aye finding and aye eating. 

“ Weel, it’s no the first time the Almighty’s 
gi’en help at Mahanaim ; it’s kent X ground, it’s 
no a strange place til King David. And, bairns, 
thae Psalms would a’ be made atween the time 
he fled frae hame, and the time o’ the victory. 

“ He cries to himsel’, ‘ What’s ado wi’ ye, David ? 
Hope thou in God, no fear o’ ye yet, man.’ And 
he cries it three times owre, for he’s turned terrible 
dull o’ the hearing. His tears are his meat night 
and day, and there’s no muckle nourishment intil 
them. He’s thirsting for God, the living God ; 
his heart and his flesh, they’re crying out for God 
his exceeding joy. It’s no mony an ane thought 
as muckle o’ God as King David ; but, bairns, 
he’s in an awfu’ way, and yet gin there were mair 
o’ us like him, gin we had a’ a touch o’ the same 
complaint! Ilka craitur’ he sees he thinks it’s 
better off than him. The deer’s off owre the hills 
to the burnside, what way no him ? (Ps. 42). The 
doos hae wings and can gang where they like, 
what way no him ? (Ps. 55). The sparrows and 
swallows ken where they’re safe, and aye hae 


* at all. 


t gold. 


\ familiar. 


DELVING IN THE SCRIPTURES 


25 


leave to gang, what way is he waur than them ? 
(Ps. 84). 

44 4 Atour* wi’ your burden to the Lord,’ he 
cries, 4 He’s fit to carry it.’ He cries it til ithers 
but he’s listening himsel’. 4 Let my mouth be 
filled with Thy praise and with Thy honour all 
the day.’ And it’s no easy filling it ; he’s no 
soon satisfied. Bairns, he’s a gey sight ; he’s like 
to faint. For what? For the want o’ a sight o’ 
God. He’s like to die. For what ? For the very 
want o’ God. Nae shame to ye, bairns, though 
ye faint for that. Nae disgrace to ye, bairns, 
though ye die for that. And he’s wearying sair 
to win f back ; back to where he’s haen mony a 
sight o’ God ; back to be nigh to God’s House, 
and back to be nigh to God’s folk. He’s fair dis- 
straught wi’ fear, he’s torn to bits wi’ doubts and 
difeeculties, wi’ dangers and distresses, but it’s 
yon that makes the music. Gin the strings is 
slack, they gie no sound, but tighten them up a 
piece and it comes out bonnie, and they’re tight 
the night wi’ King David. Gin the strings is 
tight, nae fear o’ the music, the very wind o’ the 
wilderness ’ill whistle a tune to ye. And gin he 
had to choose atween thae Psalms and a’ he 
gaed through, he would gang through it again 
the morn, and they’re no dear at the money. 

44 Folk think gin a’thing’s quiet they’ll hae mair 
peace to sing, but ye may lippen J to this, it wasna 
when things was quiet King David made his best 
anes. It’s them that has care that seeks for com- 
fort ; it’s them that has bundles that looks for a 
lift ; it’s them that has foes that thinks muckie o’ 
friends ; and the same a’ through. 

44 And, bairns, when ye gang hame take ye a 

* be off. f get. \ trust. 


26 


SANDY SCOTT'S BIBLE CLASS 


right look at thae Psalms, for ye would think 
here and there amang them that King David had 
gotten his answer, but he hasna. They’re a’ on 
the same lines crying out for help, but he hasna 
gotten it yet. He has gotten a grip but no nae 
mair. He has the end o’ the rope in his fingers 
and he’s clambering up, and when he gets up a 
wee piece he aye shoves in a wedge below to keep 
him frae fa’ing back, and some o’ thae wedges 
are so stout ye would think he was at the top. 
He’s been at the job afore, he kens the wood to 
make wedges o’. Gin it had been ye or me was at 
it we would hae put in brittle stuff like this, ‘ Joab’s 
here, I’ll no be beat. Abishai’s here, he slew 
three hundred men, nae fear o’ me now. Ittai the 
Gittite’s here wi’ six hundred men frae Gath, 
muckle men and friends o’ Goliath ; keep up your 
heart. Benaiah, the son o’ Jehoiada, he’s here 
at the head o’ the Cherethites, what mair could 
I seek ? ’ 

“ But King David kens better. That’s no the 
stuff to stand your weight. ‘ Salvation is of the 
Lord,’ he cries, and we ken he ’s on the winning 
side. ‘Thou hast given commandment to save 
me,’ he can lean his weight on that, and syne he’ll 
get a higher grip. I’ll no say his hands winna be 
sair wi’ gripping the rope, but that winna harm 
him, a body’s the better o’ that at a time. 

“ But we’re no supping off thae Psalms the night, 
we’re just haeing a sight o’ the factory where 
they’re made, ana gin thae Psalms was like thae 
shop-biscuits wi’ pictur’s o’ the places where 
they’re made on the outside o’ the tinnies, the 
pictures here would hae been yon same brae-side 
wi’ thousands o’ greeting sodgers, and a picture 
o’ Mahanaim on the tither side. 


DELVING IN THE SCRIPTURES 


27 


“ ‘ New patent machinery’ folk aye crack about. 
I’ll no say for the patent o’ it, but yon’s the 
machinery. Gin ye seek to sing, yon’s your 
road.” 


THE WEE WINDOW. 


T HE next Sabbath evening Tom had a new 
reference Bible. 

“ Oh, ye hae gotten ane, Tom,” said Sandy. “ I 
kent ye wouldna be long ahint the lave.* Man, 
that’s a right ane ; that would run awa wi’ a heap 
o’ siller.” f 

“ Sax shillings.” 

“ Sax shillings ! Man, Tom, but ye aye do the 
thing handsome when ye div do it. That ’ll be a 
book to ye a’ your days.” 

“ A gey heap o’ extra information intil’t.” 

“ Ay, lad, but I’ll hae to seek the loan o’ that 
when I come on a kittle % piece. Ye would be soon 
in your bed last night wanting thae sax shillings.” 
“ I was in my bed by ten o’clock.” 

“ Man, Tom, but we’ll get a haud § o’ ye yet, 
and it’ll be music and dancing that night. 

“ But, bairns, though Tom hae gotten his refer- 
ence Bible, that maunna hinder us. We’ll hae a 
look and see what we can make o’ King Nebuchad- 
nezzar in the fourth chapter o’ Daniel. 

“ There he is yonder as large as life, a’ peoples, 
nations, and languages under his thumb, as big a 
king as ye would get though ye were to seek a’ 
your days. It was him as put Shadrach, Meshach, 

* behind the rest. f silver. i critical. 

§ hold. 


THE WEE WINDOW 


29 


and Abed-nego intil the burning, fiery furnace, and 
syne made his decree, that naebody was to speak 
ill o’ the God o’ Heaven. But it’s ae thing to make 
a decree, and anither to put yoursel’ under the 
God o’ Heaven. King Nebuchadnezzar thought 
he could do as he liked, and that the God o’ Heaven 
might be gey weel pleased wi’ him and his decrees, 
but he’s his ain master yet. 

“There’s heaps o’ folk gey like him, they’re 
keen to make some acknowledgment o’ the Al- 
mighty, but they winna submit themsel’s til Him. 
Folk crack about this difeeculty and that difee- 
culty intil the Scriptures that "hauds them back 
frae God, but the main difeeculty wi’ maist o’ folk 
is Nebuchadnezzar’s ane — God maun* be Master 
— and they’re no willing for that. They’ve nae 
objections to do this, and that, and heaps o’ things 
to please Him, but they winna obey Him at ilka 
turn, and He doesna thank them for a’ their de- 
crees. They’re no His subjects, they’re no His 
servants, and a’ their phrases gang for naething. 

“ Weel, Nebuchadnezzar he’s bedded ae night, 
and fa’s owre asleep, and bairns, he has a dream ; 
and what do ye think he sees ? A great, muckle 
tree, the bra west f tree ever ye saw, and the muc- 
kiest.^: It’s thriving weel, its leaves is green, and 
it’s like to be a paying crop wi’ fruit, and he’s fair 
ta’en up wi’ it. But while he’s looking some itker 
anes is looking too. The clouds is folden back a 
piece, and a wee bit window scrapit through in 
the sky, and some hae been watching there. They 
dinna think so muckle o’ the tree as Nebuchad- 
nezzar does, they’re no sair pleased wi’ it, and ane 
o’ them outs at the window, gangs awa down, and 
gies orders for it to be cut owre, muckle though 
* must. f grandest. % greatest. 


30 


SANDY SCOTT’S BIBLE CLASS 


it be. They’ve been watching a whiley, they’ve 
ta’en their counsel and made their decision, and it 
maun be cut down. And Nebuchadnezzar he 
wakens w r i’ a start. He’s a’ in a sweat wi’ fear, 
and he canna think what it means. He sends 
word to a’ his counsellors, a’ the ablest lads he has 
gathered about him, but they’re no none wiser 
than him, they canna make head nor tail o’ it ; 
so syne he sends word for Daniel, and ben * he 
comes. He doesna right ken at the start, but 
syne he sees it a,’ and it’s no a chancy dream. 

“ 4 The muckle tree,’ says Daniel, 4 and a gey 
braw f tree it is, it’s ye yoursel’. The watchers 
haena been pleased wi’ ye, and ye be to be cut 
down. Ye hae failed to ken that ye canna do as 
ye like, that ye’re set there by the God o’ Heaven, 
that He’s Master and no ye ; but aince ye come to 
ken that, ye’ll be set up again. Take my advice,’ 
says Daniel, 4 turn owre a new leaf, and whakens 
but they may let ye be.’ 

44 But Nebuchadnezzar he’s king, and he doesna 
take advice. Wha has the right to speak to him ? 
Says he to himsel’ ae day as he gies a look round, 
4 Show me the ane,’ says he, 4 that has as muckle 
to bounce about as me. Look round the town 
and show me the ane that can say, I’ve biggit X 
it a’ mysel’. 

44 But whiles there’s listeners that we dinna seek, 
and up at the wee window yonder in the sky the 
watchers is looking down and hearing ilka word. 
They see him fine as he gaes strutting about like 
a peacock, and they’ve ta’en notice o’ a’ that he 
says. Had he kent they was listening he would 
hae held his tongue, but it’s owre § late, he’s had 
his warning and he didna take it.” 

* in. f very grand. \ built. § too. 


THE WEE WINDOW 


31 


“ They drove him atour,* king though he be. 
He’s out o’ his reason now, and a’ body’s feared to 
gang near him. They out o’ the palace wi’ him, 
and out o’ the town, and atour wi’ him to the 
wood to shift as he please. They had no aseelums 
in thae days so he got leave to wander, and for 
seven long year he was lunie. A gey sair f road 
he has to traivel or ever he learn his lesson.” 

“ What way do ye think he was out o’ his 
mind?” said Dave. 

“ He maun hae been out o’ his mind, for he says 
in the 36th verse, 4 My reason returned to me.’ 
It couldna hae returned gin it hadna left him first, 
and folk that arena lunie dinna wander about like 
stirks X amang grass.” 

“ And how do ye ken it was seven years ? ” 

“ He was to bide till seven times passed owre 
him, and ye’ll see by the dates in your Bible that 
the end o’ the chapter is seven year ahint § the 
commencement. Weel, he aye thought so muckle 
o’ himsel’, he wouldna believe there was Ane abune 
him. But now, when his senses hae left him, he 
comes til his senses. A’ of a sudden he sees he’s 
naebody, that the God o’ Heaven can do as He 
likes, and that naebody’s naething but Him. And 
what does he do as soon as he kens he’s naebody ? 
No the likeliest thing. He downs on his knees 
and gies thanks to the God o’ Heaven, that He’s 
the King, that He does as He likes in the army o’ 
Heaven, and amang the inhabitants o’ the earth, 
and that nane can meddle wi’ Him. It’s no ilka 
ane would do that, would gie thanks to God when 
they ken they’re naebody, but Nebuchadnezzar 
does; and as soon as he kens he’s no his ain 
master his reason comes back til him, and he’s as 
* outside. f very sad. % bullocks. § after. 


32 


SANDY SCOTT'S BIBLE CLASS 


wyss * as the lave.f The watchers is pleased wi’ 
him now, and when he boasts o’ the Kingdom o’ 
God, and no his ain, they’re listening up yonder at 
their bit window in the sky, and the ane says to the 
tither, ‘ Up wi’ him again, he’ll do now.’ They hae 
him set up again as king, a brawer $ king than 
afore, and a’body’s proud to see him back. 

“ But what do you think he does next ? He 
might hae bided quiet, but he winna bide quiet, no 
him. What does he do but write a bit paper and 
scatter it a’ owre the world wherever he’s kent as 
king. He gies a’ folk the whole history o’ his 
dream, o’ the watchers, o’ his madness, o’ how far 
wrong he gaed at the start, and o’ a’ the Almighty 
did till him. He’ll no be content wi’ nae less, but 
a’ body maun ken a’ thing. 

“ A gey queer king ! Was it no humiliating 
enough to gang through it a’, gin he kept it as 
close as he could ? But na, he maun out wi’ his 
paper that a’ the world may ken what a gey fool 
he made o’ himsel’, and what patience the Al- 
mighty had wi’ him. He’s content that folk should 
think little o’ him, but keen they should think 
muckle o’ the Master. Gin we gie the Almighty 
His rightfu’ place we soon settles down to our ain. 
Here’s ane in the Old Testament, Tom, came to 
ken he was the basest o’ men though as muckle a 
king as ever was. It’s the same wi’ Job, and the 
same wi’ a’ folk, be they kings or tinklers, § as 
soon as they hae a sight o’ the majesty o’ God they 
think gey little o’ themsel’s. 

“ But when folk gets converted nowadays they 
whiles think naebody needs to ken ; but gin nae- 
body ken they’ll soon no ken it themsel’s. Gin 

* sane. f rest. % grander. 

§ vagrants. 


THE WEE WINDOW 


33 


the candle be hidden aneath the bushel there’s 
ae thing ’ill happen — gin it doesna gang oot it’ll 
set the bushel afire, and make a bigger blaze than 
ye bargained for. Folk are aye crying we maun 
mind that the wheat and the tares grows side by 
side ; but gin the wheat be so like to the tares that 
folk canna tell the odds I wonder whiles gin the 
angels ’ill ken at Hairst.* Gin it bena wheat it 
gangs wi’ the tares, they winna spoil their sample 
wi’ it. 

“ Oh, lads, dinna be beat by Nebuchadnezzar. 
Gin he didna think shame to speak out, what garsf 
ye think shame ? He let a’body ken, and he was 
in a gey kittle % place ; but ye and me can boast 
as we like and naebody meddle us, and a body 
maun bounce about something. Gin ye dinna 
boast o’ your Maker ye’ll boast o’ yoursels’, and 
it’s nae great entertainment hearing folk boasting 
o’ themsel’s. When ye cry, ‘Is this no great 
Babylon that we hae biggit § ? ’ folk’s like to cry, 
6 Ye might hae made a better job,’ but gin ye boast 
o’ your Maker ye’ll let yoursels’ gang. What say 
ye, lad ? ” 

“ Gin I had been Nebuchadnezzar I would hae 
held my tongue.” 

“ Gin ye had been Nebuchadnezzar, lad, ye 
would hae haen mair sense and mair grace, and ye 
wouldna be so mean as ye make yoursel’ out.” 

“ That wee window’s no canny || wi’ the folk 
aye peering out. A body’s no safe to do nae- 
thing.” 

“ Na, lad, ye’re no safe, for the Watchers is aye 
there yet.” 


* harvest. f makes. X ticklish. § built, 
| “no canny,” dangerous. 

3 


A’ IN THE IMAGINATION 


“"DAIKNS, we’ll hae a look at the twa blind 
-D men. 

“ Twa blind men sitting by the roadside yon- 
der, and ye would wonder what they would crack * 
about. They would hae a turn owre o’ a’ the news 
o’ the country-side, and supposing they was born 
blind, and had never kent what it was like to see, 
the ane might say to the tither — 

“ ‘ I dinna believe in that seeing, the thing isna 
possible. Folk may crack as they like about the 
things they see, but it’s my opinion it’s a’ in the 
imagination.’ 

“ And the tither might say, ‘ Weel, I’ll no say 
for that, but the thing I ken is this — if they do 
see a’thing, as they make ye believe they do, it 
maun be an awfu’ exertion, an awfu’ strain to keep 
aye seeing a’thing, something new ilka minute, and 
what’s waur, a great heap o’ things at the same 
time, it’ll be a fair confusion and a body ’ill get 
no rest. Ye maun be aye exerting yoursel’, and 

f e’ll aye be in an agitation wi’ seeing new things. 

speired f at a lad yestreen how muckle did he 
see a’ in ae glance wi’out shifting his een, and 
says he, “ I see cows and horse and sneep and grass 
and trees and hills, and I dinna ken what mair.” 
“ Man,” says I, “ it’ll be a fair confusion.” “ Na,” 

* talk. f inquired. 

34 


A’ IN THE IMAGINATION 


35 


says he, “ there’s nae confusion about it.” 
“ W eel,” says I, “ if it’s no confusion I’ll tell ye 
what, it’s an awfu’ exertion ; your een ’ll be sair 
wi’ the strain o’ it ; they’ll be aye on the stretch.” 
Man, but I was like to be angry wi’ him, he 
wouldna admit that neither ; he was but barely 
ceevil to me. “ I canna explain it,” says he, “ but 
ye would ken gin ye had the sight o’ your een.’ ” 

“And, bairns, when I thinks o’ a’ the argu- 
ments they would hae, and the little speed they 
would come, I’m near like to laugh. It’s ill talk- 
ing ’t wixt a blind man and a seeing ; the ane canna 
make out what the tither’s driving at, leastways 
if he’s been born blind, and never kent what it 
was like to see.” 

“ It would just be an altercation wi’out muckle 
profit, and they would come to grips afore they 
was through,” said Tom. 

“ ’ Deed, Tom, ye’re right. A body would hae 
to separate them, for they wouldna convince ane 
anither. It minds me o’ what the apostle says, 
‘ The natural man receiveth not the things of the 
Spirit of God, for they are foolishness unto him, 
neither can he know them, because they are 
spiritually discerned.’ And when folk come 
speiring at me, ‘ How can this thing be, and how 
can that thing be ? ’ I canna explain it to them. 
Gin they had the spiritual sight o’ their een they 
would see it plain, but wanting that they canna 
make anything o’ it. They hear folk say, ‘ I hae 
this experience, and I hae that experience,’ but it 
doesna make sense to them, and they dinna be- 
lieve it’s true ; and gin they believe there’s some- 
thing intil’t, they’re like the lad we was cracking * 
about, and they cry , 4 It maun be an awfu’ ex- 
* talking. 


36 


SANDY SCOTT'S BIBLE CLASS 


ertion ; a Christian man maun be aye on the 
strain, he winna get rest at nae time . 5 55 

“ I’m some o’ their mind , 55 said Tom. 44 I’ll no 
say I dinna believe ye hae the experience we ken 
naething about, but I’m cheated if it’s no a con- 
stant strain and an awfu 5 exertion to ye . 55 

44 Weel, ye’re cheated the night, laddie. We 
hae the best o’ it this time, for the blessing the 
Master gies is as a well o’ water springing up 
unto everlasting life. It aye springs up o’ its 
ain accord, gin it bena stopped wi 5 glaur * and rub- 
bish. And gin ye seek to make out that it’s aye 
an exertion for water to flow, ye maun hae some 
new scientifics that the water itsel 5 kens naething 
about. Gie it fair play and it aye flows on wi’out 
exertion ; but gin ye be heedless and let it sip awa : 
or gin ye hae the runnel choked up, ye may loss 
it a 5 , but ye’ve naebody to blame but yoursel 5 . 

“ But we maun awa to thae blind men, for we’ve 
misca’d them. They’re waiting us at the road- 
side yonder, and they hear word o’ the crowd com- 
ing. 4 What’s a’ this ? ’ they would speir, and as 
soon as they ken it’s the Master, they cries out, 
4 Have mercy on us, O Lord, Thou Son of David. 
Have mercy on us, O Lord, Thou Son of David.’ 

44 But a’ the folk cry 4 Wheesht, lads, wheesht ; 
ye maun mind your manners and hold your 
tongues.’ But tie mair they cry to them to 
wheesht, the mair they dinna. Now’s their chance, 
and they maunna loss it. 4 Have mercy on us, O 
Lord, Thou Son of David.’ 

44 And the Master stands still and bids them 
come. They deavedf the folk wi’ their crying, 
but they dinna deave the Master. He aye likes 
fine to hear folk cry, and He’s never owre J hur- 
* slush. f deafened. \ too. 


A* IN THE IMAGINATION 


37 


ried to stop. There’s none owre blind to find the 
road to Him. His voice has aye a sound o’ its ain.” 

“ But how did they ken it was His voice when 
they never had heard Him afore ? ” 

“ Ye would need to speir at themsel’s, but ilka 
ane that listens they somehow dinna mistake it. 
And the Master, says He, ‘ What will ye that I 
shall do unto you?’ There’s an offer to them. 
It’s no to the half o’ the kingdom, it hasna nae 
limitations. And they didna doubt He could open 
their een, that He could really make them see. 
That was the odds atwixt them and some folk. 
They didna think it wasna possible, or they 
wouldna hae gotten it. And can He make the 
like o’ ye and me a’thegether different from what 
we are the now ? Our ways o’ doing, our ways o’ 
speaking, our very ways o’ thinking, our likes, our 
dislikes, our a’thing ? ” 

“ Na,” said Tom, “ He canna change a body’s 
nature ; it’s born wi’ ye, and it bides wi’ ye.” 

“ Na, lad, ye havena the rights o’ it there. The 
One that made your nature can make it new to 
ye. Ye canna change it, but the Almighty can, 
and gin ye believe He’s fit to change ye He’ll no 
be long in doing it. And, mind ye, gin thae lads 
was born blind their blindness would be natural to 
them, but that didna hinder their healing. 

“But they didna say very muckle — 4 Lord, that, 
our eyes may be opened.’ Seven words is a’ they 
seek when the whole o’ Heaven’s lying open afore 
them. Gin I had been there aside them I would 
hae whispered laigh, ‘ Seek mair, lads, seek mair.’ 

“ But maybe they sought mair than we ken, for 
the Master isna scrimp in His dealings. He aye 
puts in a puckle * extra. He aye allows for the 
* portion. 


38 


SANDY SCOTT’S BIBLE CLASS 


weight o’ the bag and something owre.* He aye 
puts in a present. And it wasna nae sraa’ request 
to seek that their een might be opened. Opened 
to see the Master, and syne to see themsel’s, and 
syne to see a’ thing. They would see the Master 
first for He was fair in front o’ them, and they 
wouldna be hurried in their look o’ Him. They 
would expect muckle, and they would get mair, for 
He’s never disappointed no one. But when they 
gets a look at themsel’s they would be gey sair 
disheartened. They’re no near so genteel as they 
thought they was ; they see they’re an awfu’ like 
sight, and they canna thole f it nae longer, so syne 
they looks back to the Master, and they’re off wi’ 
the crowd to follow Him. And ’deed they’re wise 
to follow. They needed a sight o’ themsel’s or they 
wouldna hae kent their needs, but gin they stoppit 
owre long to look at themsel’s they would hae 
been owre sair cast down. 

“ And see what an odds it makes on the crowd 
when thae twa blind men’s amang them. The 
crowd that was so circumspec’ afore that naebody 
had leave to cry to the Master, look to it now since 
aince they’ve come in amang them. The folk afore 
and the folk ahint, they shouts and cries ‘ Hosan- 
nah to the Son of David, hosannah in the high- 
est ! ’ They off wi’ their coats and lays them 
down in the dust o’ the road for the Master to ride 
owre ; they arena circumspec’ ava.J 

“ But the Pharisees isna pleased. It’s no wyss- 
like § to gang on like this ; the folk’s fair daft, 
they’re losing their heads. ‘ Master, rebuke Thy 
disciples.’ But na, it’s time they should think o’ 
the Master. Plenty o’ times they’ll excite them- 
sel’s about ither things and naebody blame them, 
* over. f endure. \ at all. § becoming. 


A* IN THE IMAGINATION 


39 


for aince let them sing o’ the Master. Folk need- 
na be feared for making fools o’ themsePs for Him. 
It’s worth the pains — ‘Peace in Heaven and 
gloky in the highest ! ’ They’re the lads to 
sing. And gin they didna sing themsel’s, a 
wanr * thing ’ill happen, ‘ If these should hold 
their peace the stones would immediately cry 
out ! ’ Some folk ’ill no ken where to look when 
the stones begins to sing. Bairns, dinna gie the 
stones a chance to begin, but praise, praise Him 
yoursel’s. Blind folk that gets their sight, they 
aye ken how to praise ! 

“ And, Tom, lad, nae word o’ it being imagina- 
tion now, nae word o’ it being an exertion to see. 
Gin ye had speired at thae lads, ‘ Was it aye an 
awfu ’ exertion, was it aye a strain to keep seeing ? ’ 
they would think you werena wy ss, and syne they 
would cry ‘ Hosannah to the Son of David ! ’ ” 

“ What did they mean by crying ‘ Peace in 
Heaven ? ’ There’s aye peace in Heaven.” 

“ They didna ken wbat they meant, they were 
daft wi’ joy, and had to sing out somegait. And 
when the wee bairnies cried ‘ Hosannah to the Son 
of David,’ they didna ken what they said, but it 
was the perfection o’ praise. ‘ Out of the mouths 
of babes and sucklings ’ (that didna ken, and that 
couldna ken what they was saying) ‘ Thou hast 
perfected praise.’ 

“ Praise Him somegait, bairns, and dinna gie the 
stones a chance. Dinna refuse His offer, He’s 
waiting us yonder on the road. Dinna hinder 
Him, but haste ye in owre and up wi’ your pe- 
titions afore He’s awa. Out wi’ your answers 
and down wi’ your demands ; the mair ye seek the 
mair ye’ll get. He’s able for onything. He’s fit 
* worse. 


40 


SANDY SCOTT'S BIBLE CLASS 


to supply ye. Make proof o’ His power. Dinna 
let thae blind men run awa wi’ a’thing. * Toom* 
pitchers’ is the cry the night, < empty vessels not 
a few.’ Open your mouths wide, He’ll see to the 
filling o’ them, and ye’ll no be ahint in the prais- 
ing” 

We sang the 39th Paraphrase — 

“Hark, the glad sound, the Saviour comes ! 

The Saviour promis’d long ; 

Let ev’ry heart exult with joy, 

And ev’ry voice be song ! 


He comes ! from dark’ning scales of vice 
To clear the inward sight ; 

And on the eyeballs of the blind 
To pour celestial light.” 

Some of us sang it with our hearts, and the 
stones had not a chance that night. 

* empty. 


WE’RE NO TO BE BAIRNS A’ OUR DAYS. 


“ rnHAT was a big mistake they made wi’ thae 

J- Gibeonites.” 

“ Whatna Gibeonites ? ” 

“ The Gibeonites and Joshua.” 

“ It’ll be a stiff job to get a lesson frae them.” 

“ Bide or ye see, lad. They wouldna be in the 
Book if they werena there for a lesson.” 

“Here’s Joshua and a’ the elders o’ Israel at a 
big committee meeting to arrange a’ their plans. 
And syne there’s a chap * at the door. 

“ 4 Wha’s chapping ? ’ say they. 

“ 6 It’s some folk frae an awfu’ distance seeking 
to make peace wi’ ye.’ 

“ ‘ Oho ! that’s just as we was promised, a’ 
body seeking to submit themsel’s. Bid them step 
ben.’ 

“ So ben they come and make their bow. It’s 
easy seen they’ve come frae far. Their coats is 
torn, their shoon is out at the toes, and the mould’s 
grown green on some loaves o’ bread they had wi’ 
them. But wisdom dwells wi’ prudence, so the 
elders o’ Israel make a’ inquiry. 

“ ‘ Maybe,’ say they, ’ye havena come so far as 
it looks. What if ye’re some o’ thae near-hand 
folk we were bidden to destroy ? ’ 

“ So they makes their bow again. 

* knock. 


41 


42 


SANDY SCOTT'S BIBLE CLASS 


“ 4 Your servants, gentlemen.’ 

“ But Joshua’s no to be deceived wi’ phrases. 

“ 4 Who are ye, and where do ye bide ? ’ 

44 4 From an awfu’ distance we’ve come, for we’ve 
heard o’ the power o’ the God of Israel, and a’ that 
He has done. And a’ the folk at hame says they, 
“ Awa ye gang to meet them, long road though it 
be, and make our submission to them. Take 
1 J ’ * 1 !, for wha kens how long ye 



yoursel’s the look 


Ye see 


o’ the loaves, just new bakit the morn we left ; 
that mould doesna grow in a day’s time. We 
made oursel’s snod * afore we set out, our Sabbath 
shoon, and our coats, and a’ thing. We ken what’s 
proper respec’, and we wouldna hae come in a 
mess like this on an errand o’ this kind, but 
needcessity’s no to be bargained wi’. Gin ye had 
traiveled as long a road ye wouldna hae been 
nae brawer.’f 

“ And syne they bring forrit their presents. 
The bottles o’ wine is cracked, but maistly on the 
upmost side, there’s no muckle wine been skailed, X 
and though the mould be on the bread it’s no nae 
mair than skin-deep. Folk’s fools that refuse a 
present. 

4 4 But ane o’ the elders o’ Israel, a stupid, dull- 
like man, maybe he would speir : 4 Would we no be 
weel to hae a word o’ prayer first ? ’ 

44 And ane o’ the others would say : 4 A’thing in 
its ain place. A word o’ prayer is never amiss, 
but wi’ the strange folk here amang us it wouldna 
be very appropriate. We would hae to bid them 
wait, and they would be like to think we had gey 
little sense o’ our ain, gin we couldna come to a 
decision wi’outen a word o’ prayer. We’re no to 
* trim. f no better looking. \ spilt. 


WE’RE NO TO BE BAIRNS A' OUR DAYS 43 


be bairns a’ our days. We were bidden be strong 
and courageous, and when folk came frae the very 
ends o’ the earth to make their submission we 
maun use the wisdom the Almighty gies us, and 
do as our judgment justifies. It’s no like a 
doubtfu’ case, our path couldna be plainer. And 
gin we cry to the Almighty that we dinna ken 
what to do, as like as no He may tell us to gang 
forrit and no to fear.’ 

“ 4 I’m o’ your mind,’ says the next ane ; ‘we 
maunna behave like bairns. Strong and courageous 
we’re bidden to be. We’re at a’ times dependent 
on the counsel o’ the Almighty, and it’s Him 
that gies us the sense to settle, but we’re no to 
refer to Him at ilka moment. It’s in submission 
to Him thae folk hae come, and we canna do ither 
than welcome them.’ 

“ And so they’re a’ agreeable (barring the dull- 
like man), and they feel they hae been very wise. 
But it’s no long or they changes their tune. Afore 
three days is owre they find they’ve made a 
mistake, and a big mistake it is. It’s a pity they 
hadna been bairns, a pity they had so muckle 
sense o’ their ain, for the Gibeonites didna come 
frae far, they’re just frae in amang them, they’re 
o’ them they were bidden to slay, and now they 
maun hae to bide. 

“ And a mistake o’ that kind doesna soon pass 
owre. They’ve made their bargain and they maun 
rue it. For hundreds o’ years they suffer for want 
o’ that word o’ prayer ; and near four hundred 
years later on, King Saul, he thinks he’ll see to 
the righting o’ it. 6 A bargain that shouldna hae 
been made,’ says he, ‘ is a bargain that canna aye 
bide.’ * And so he kills off the Gibeonites. But 
* always hold. 


44 


SANDY SCOTT’S BIBLE CLASS 


there’s mair than them to reckon wi’. The 
Almighty ’ill hae nae broken bargains, and gin 
the Gibeonites be slain for the sake o’ Israel, 
then the Israelites maun die o’ famine. Folk 
whiles forget that God is just.” 

“ It would be a fine crow to the dull-like man 
when they saw the mistake they had made.” 

“ No, Tom, he wasna o’ the kind to crow. He 
would be sair * at heart that they hadna sought 
God’s counsel.” 

“ But does a Christian man no get wisdom to act 
at a’ times, though he doesna seek it ilka time ? 
We’re promised wisdom,” said Dave Paterson. 

“ Ay, lad, we’re promised wisdom, and heaps o’ 
it, a’ for the seeking. The Scripture says, ‘He 
layeth up sound wisdom for the righteous,’ and for 
the sake o’ the Righteous One we may claim a 
share o’ it. ‘ If any of you lack wisdom let him 
ask of God, that giveth to all men liberally and 
upbraideth not, and it shall be given him.’ We’ll 
get wisdom and nae mistake gin we seek it ; but 
there’s whiles when the Master would hae us seek 
a puckle f mair wisdom to make use o’ wisdom. 
And supposing ye and me get wisdom, I’ll no say 
but what we’ll be like to say at a time, ‘ It’s me 
that has wisdom, it’s me kens how to do in a 
dif eeculty.’ Can ye wonder, lad, that the first case 
we hae to decide we dinna come nae speed ? The 
Almighty bears wi’ mony a thing, but gin we get 
wisdom frae Him and gang bouncing about it as 
though it was our ain, He winna let it bide wi’ us, 
and weel for us He winna. And Dave, lad, there’s 
this, some Christian folk is whiles J as far left to 
themsel’s as to forget that He’s aye Master, and 
them nae mair than servants. 

* sad. f portion. \ sometimes. 


WE'RE NO TO BE BAIRNS A' OUR DAYS 45 


44 He wouldna ken Jamie Paterson, the factor at 
Inchcraig ? 'Deed no, ye couldna, he was an auld 
man afore ye was born, but your mother would 
ken him. w eel, soon after Jamie got the place the 
laird set off on his traivels, and Jamie was left to 
attend to a’thing, and right big he was about it till 
the laird comes hame. I canna say how the story 
got wind, but there wasna a laddie at the school 
but could hae tell’d ye o’ the laird’s first night with 
Jamie after he was hame. 

“ Jamie he thought it was but due respec’ to him- 
sel’ and the laird to drive to the castle door, and a 
laddie in regimentals [livery] wi’ him. So Jamie 
he gies in his report o’ this thing done and that 
thing done, and he was so full o’ himsel’ he didna 
take notice o’ what the laird was thinking. Thinks 
Jamie, he canna but be pleased to hae such a 
business-like factor. And the laird he bides his 
time. When Jamie was through, says the laird, 
4 Paterson,’ cries he, 4 Paterson,’ and they heard 
him through a’ the castle, 4 1 appointed ye factor, 
I didna appoint ye laird.” 

“ 4 But I thought,’ says Jamie, 4 I thought ” 

“ Thought ! ’ cries the laird, 4 ye wasna paid for 
thihking. Paterson,’ says he, 4 when ye gang hame 
ye’ll hae a brass plate set up afore your door — 

44 James Paterson, Factor.” 

44 4 That ’ill let a’ the folk ken, and maybe let 
yoursel’ ken that ye’re no the laird o’ Inchcraig.’ 

44 So Jamie he lifts his bonnet and hame he 

S ;, and he was in his bed for a week. 4 Just a 
o’ the cold,’ says the wife when folks speired 
gin * he wasna weel, but 4 a touch o’ the laird’ was 

* asked if. 


46 


SANDY SCOTT’S BIBLE CLASS 


liker it. The laddie wi’ buttons was put to the 
plough, and Jamie was an altered man. And mind 
ye, Dave, it wasna nae Avant o’ honesty, for J amie 
was just as a judge. He thought he was doing his 
best for the laird, but he didna just mind he wasna 
nae mair than a servant.” 

“ A fine berth to be a factor,” said Tom. 

“ A fine berth ! But ye Avinna look at it. The 
Master in Heaven, He offers ye and me to be 
factors o’ oursel’s, no to be lairds, for He maun 
aye be Master, but He offers us the factorship, 
We maun gie an account to Him, we maun refer 
a’thing to Him, but we hae the management 
under Him, and we hae Him to back us. A fine 
berth as ever there was ! Laddie, will ye fee ? ” * 

“ Ye canna fee to the Master in HeaVen.” 

“ Ay can ye, lad. His yoke is easy, His burden 
light. Ye couldna do better than fee.” 

We sang the 123d Psalm — 

“ 0, Thou that dwellest in the heavens, 


I lift mine eyes to Thee ; 

Behold as servants’ eyes do look 
Their masters’ hand to see. 

As handmaid’s eyes her mistress’ hand, 
So do our eyes attend 
Upon the Lord our God, until 
To us He mercy send.” 


I do not know that any of us definitely entered 
the service of the heavenly Master that night, but 
more than one of us who ht 1 1 



Avere startled at the thought 


acting too much as masters, too little as servants. 
We inAvardly resolved to add the Avord “ factor ” 
to our designation, and made up our minds that 
we at least Avould aim to be “ bairns a’ our days.” 
* hire. 


OWRE THE BRIG* AND IN AT THE 
GATE. 


<W T)AIRNS, I was considering about Heaven. 

-13 What’s your ideas about Heaven ? ” 

“ There’s no very muckle foundation for ideas,” 
said Dave Paterson. “ The Scripture doesna gie 
us ony wealth o’ partic’lars. I aye wonder there’s 
no nae mair details o’ it.” 

“ Weel, Dave there’s this in til’ t, a’ body that wins 
in yonder ’ill be satisfied ; ilka ane that’s yonder ’ill 
hae a’ thing he’s a notion o’. But, Dave, we’re 
gey diverse here i’ the now, and gin there were 
details o’ a’ thing a’ body would seek, we wouldna 
be nae better. We ken there’s mony mansions, 
and ye may lippen f to this, they arena a’ alike. 
There’s some on ae design, and some on anither, 
and ilka ane ’ill hae the house that’s biggit :£ for 
him. 

“ But I was considering, gin a body could hae 
but just a peep intil’t, that it would hae been prime. 
I’ll think to mysel’ when the sun gangs down, 
that awa to the west yonder ye see far ben ahint § 
the sky. And on Wednesday, a week past, thinks 
I, 1 A wee thing mair and I’ll hae a sight o’ it a’.’ 
So I ups to the top o’ the brae ahint Jamie Mor- 
rison’s steading (ye hae aye a view frae yon), but 
ane o’ my feet got catch’d in the heather, and afore 

* bridge. f trust. % built. § in behind. 

47 


48 


SANDY SCOTT'S BIBLE CLASS 


I kent I was a’ my length. I was kind o’ dazed wi’ 
the fa’, so I lay still a wee,* and I was owre 
asleep in nae time. I thought a lad comes up and 
speirs f for tickets. 

“ 4 Tickets ! ’ says I, 4 this is no the railroad.’ 

44 4 Na,’ says he, 4 but gin ye’re for Heaven ye 
maun show tickets here.’ 

“ 4 Oh,’ says I 4 if it’s tickets for Heaven I’ll no 
hinder ye. I aye keep them in my breast pouch.’ 

“ 4 A’ correc,’ says he. 4 Yon’s your road.” 

“ Says I, 4 If it’s no ill manners ’ (for I didna ken 
gin I had leave to speir), 4 if it’s no ill manners to 
speir — Is death as fearsome as folk make out ? ” 

“ 4 Fearsome ! There’s naething fearsome intil’t 
to them that hae tickets and can gang this road. 
Them that haena tickets arena allowed on this 
road, and it’s fearsome for them. They take the 
downmost road,’ says he, 4 and that’s a gey far 
length frae here, but a’ that hae tickets just gang 
straight forrit, owre the brig, and in at the gate.’ 

“ 4 But tickets or no,’ says I, 4 death ’ill hae to be 
gone through.’ 

44 4 Weel,’ says he, 4 it depends on what ye ca’ 
death, for death was done awa wi’ near nineteen 
hundred year syne. He still gets leave to do as 
he likes wi’ them that take the downmost road, 
but he canna come near to this. Yon’s the brig 
yonder, it’s bonnie when the sun’s on’t.’ 

44 Says I, 4 It’s a pity folk dinna ken that death 
is no so fearsome.’ 

44 4 Weel, they might ken, Sandy, for I’m no 

f iving ye no information but what’s intil the 
criptures, that the Master abolished death as soon 
as He took the sting awa ; He destroyed him that 
had the power o’ death. But folk’s aye sweer $ to 
* little while. \ asks. \ slow. 


OWRE THE BRIG AND IN AT THE GATE 49 


believe good news ; folk’s aye fond o’ a chain to 
rattle.’ 

“ 4 Weel,’ I says, ’ I maunna hinder ye, but in a’ 
thae nineteen hundred year hae ye never kent nae 
disaster here ? ’ 

“ 4 No,’ says he, 4 no ane to them that has tickets, 
and has them at hand to show. I’ve kent folk 
feared, and terrible feared, that couldna find their 
tickets, hidden awa somegait* and no to be 
found, and it aye causes a hindrance when they’re 
that, and gars f folk fear ; but them that has 
tickets and has them at hand to show, they dinna 
ken when they’re owre.’ 

“ Says I, 4 I’m hindering ye, but do folk whiles X 
come here that haena tickets ? ’ 

“ 4 Ay do they,’ says he, 4 they try it whiles, but 
they’re a’ sent back the tither road. Mony an ane 
would seek to get a ticket here, but this is no the 
place for that.’ 

44 So I hurries on to the gate, but after I was 
owre a wee piece it got kind o’ clouded, and a man 
comes up and says he, 4 That’s a fine day.’ 

“ 4 Yes,’ says I, 4 but it’s some like a shower.’ 

44 4 Man,’ says he, 4 1 aye like the dark days, I 
canna stand the glare o’ that sun. Ye’ll be bound 
for Heaven ? ’ 

44 4 Yes,’ I says, 4 1 canna mistake the road ? ’ 

44 4 Weel,’ says he, 4 dinna be owre sure. A heap 
o’ folk deceive themsel’s.’ 

44 4 But I hae my ticket written — 44 He that be- 
lieveth on the Son hath everlasting life.” That 
canna be wrong.' 

44 4 No,’ says he, 4 that canna be wrong, but a 
body never kens whether they believe right or no. 
We maunna be owre confident.’ 

* somewhere. f makes. % sometimes. 

4 


50 


SANDY SCOTT'S BIBLE CLASS 


“ Says I, 4 He’s a’ my hope for Heaven, and I 
believe I’ll win * in for his sake. I’ve no nae ither 
claim, but that’s an all-claim.’ 

“ Says he, 4 But, man, ye dinna mind, 44 Without 
holiness no man shall see the Lord.” Ye canna 
profess great holiness.’ 

44 4 Na,’ says I, 4 1 canna, but I hae His ain word 
for it, that onybody and ilka body that looks to 
Him can win in to Heaven, and I’ll win in amang 
them. It’s Him I’m looking to, and I ken I’ll no 
be disappointed.’ 

44 The bit shower went by, the sun was out, and 
says he, 4 1 canna stand the glare o’ that sun, it 
confuses a body’s ideas.’ Bairns, I was glad to 
see him awa, and I hadna nae mair to distress 
me. 

44 When the keepers at the gate speired, 4 What’s 
your claim to Heaven ? ’ I cries back, 4 The Lord 
Jesus is a’ my claim.’ 4 Awa ben,’ they cry, 4 that 
key ’ill open ilka gate.’ What say ye, lad ? ” 

44 That way folk that arena good-living ’ill win 
to Heaven.” 

44 Ha, Tom, they winna. Gin a body trust to 
Him He makes them new ; He makes them good- 
living. Gin they look to Him , He looks to them, 
and He takes a haud o’ their hand. Try it, lad, 
and ye’ll see.” 

44 And hae they nae mair proof.” 

44 Ay hae they, lad, 4 He that believeth on the 
Son of God hath the witness in himself.’ They 
ken when He has a grip o’ them.” 

44 But is it no vain-glorious o’ folk to be so certain 
o’ themsel’s ? ” 

44 Ha, lad, na. It’s no themsel’s they’re certain 
o’. They’re certain o’ the Master. He canna fail, 
and He winna. 


get. 


OWRE THE BRIG AND IN AT THE GATE 51 


“ Weel, I hurries on through the gate, and wha 
do ye think I met as soon as I was through ? ” 

“ I couldna say.” 

“ The Apostle John himsel’, and he took us right 
ben to the Master, and, bairns, what a welcome ! 
I kent I had my ticket, but after a’ that was come 
and gone I didna expec’ a welcome like yon. I 
never kent what John meant when he said, ‘His 
eyes were as a flame of fire.’ It was stupid o’ me, 
but I aye thought it was the fire itseP and no the 
flame, but look ye, when ye see a bonnie braw * 
flame, and ye’ll hae a kind o’ notion o’ it. I 
couldna, bairns, and I wouldna tell ye mair o’ Him, 
but when John turns til us, after we was awa a 
piece, wi’ a speiring f look in his face, I kent what 
he meant. ‘ Weel,’ I says, ‘ I expeckit a welcome, 
but no naething, naething like yon.’ I was near 
like to speir, ‘ Was he sure He kent it was me, 
and had He no nae mind o’ the past ? ’ But I 
didna. I kent I had my discharge for the past, 
and I wasna gaun to misdoubt Him. A’ I can do 
is to let folk ken what a welcome He gied me, 
and to keep aye boasting about Him. 

“ And aince or twice since syne, Satan has been 
at me crying that the Master had little ado when 
He could spare the time to welcome me, that He 
maun be gey hard-up for saints when He made so 
muckle o’ me, that He’s surely forgotten some 
things Satan has aye in mind about me, but when 
I speired, ‘ Div ye ken the nature o’ the Master \ ’ 
he didna say nae mair. 

“But syne John, he cries, ‘It’ll be your ain 
folk next, Sandy ; we’ll awa west this way.’ 

“ Says I, ‘ But you’re forgetting, we’re a’ poor 
folk, it’ll be owre at the east end.’ 

* bright. t inquiring. 


52 


SANDY SCOTT’S BIBLE CLASS 


44 4 Oh ” says he, 4 it’s no that way here ; there’s 
nae east and west here.’ 

“ When I comes up to my nain folk I was like to 
greet,* but I couldna ; and syne I was like to seek 
for the lend o’ a harp (Ihadnanae mind I couldna 
play); but when John sees I was raivelled-like.f 
says John, says he, 4 I’ll hae to gang. Was there 
only partic’lar ane ye would like to see as long as 
I’m here ? ’ 

44 4 Weel,’ says I, 4 the dying thief maun be the 
first, he stood up for the Master when a’body 
ither was feared, and syne,’ I says, 4 King David, 
but I’ll ken him by his muckle harp.’ 

44 A’ the village was bedded or I got hame, but 
I wouldna hae missed it for a heap o’ siller.” 

44 Was the streets a’ gowd ? ” J 

44 Ay was they, lad. Yon’s no the place for 
folk that seek a dark corner. I’ve kent folk 
cry, gin they got a ahint the door o’ Heaven they 
wouldna seek nae mair, but it’s no doors yonder, 
it’s a’ gates, and gin ye maun hae a dark corner 
where your fau’ts is no seen, yon’s no the place 
for ye ; it’s a’ light yonder.” 

44 A body ’ill feel gey shame-faced.” 

44 Na, lad, na. O’ the thousands o’ thousands 
yonder there isna ane shame-faced amang them ; 
they’re fit to face the light o’ Heaven. The 
Master’s been owre them a’ Himsel’, and he canna 
find nae fau’t. They’ve washed their robes and 
made themsel’s white in the blood of the Lamb, 
and therefore they haena nae spot nor wrinkle, 
nor ony such thing. They’re braw,§ bairns, 
they’re Ibraw.” 

* weep. f disconcerted. \ gold. 

§ beautiful. 


OWRE THE BRIG AND IN AT THE GATE 53 


“ Was there no just a wee touch o’ sadness 
through it a’ ? ” said Dave Paterson. 

“ Na, lad, na. Sorrow and sighing got orders 
to flee, and they were keen to gang. They couldna 
thole* the joy up yonder. It was a race wi’ 
them which would be first, sorrow itseP or the 
greetin’f it brought; but the baith o’ them gaed 
like a hurricane. I see’d Sandy Anderson in the 
bygaun, and I wouldna hae kent him. He was 
aye on the downcast side, ye mind, and ye wouldna 
believe — at the rate he was gaun,:f he would need 
a new harp ilka twalmonth. Ye wouldna ken 
folk, and yet ye ken them. I didna think folk 
ever could be made as bonnie. Eye hasna seen 
nor ear heard what He has waiting us yonder.” 

After a pause Sandy said to Tom, “ Your folk 
was there.” 

“ Was Willie? ” 

“ Ay was he, lad, aside your mother, and there 
wasna a crease on her brow.” 

We sang the 65th Paraphrase, 

“ Hark, how th’ adoring hosts above 
With songs surround the throne ! 

Ten thousand thousand are their tongues ; 

But all their hearts are one. 

Worthy the Lamb that died, they cry, 

To be exalted thus ; 

Worthy the Lamb, let us reply, 

For He was slain for us. 

To Him be pow’r divine ascrib’d, 

And endless blessings paid ; 

Salvation, glory, joy, remain 
Forever on His Head ! ” 

And we were singing it all the road home. Twice 
we finished it, and twice it was Tom’s voice started 
us again, but he was singing indistinctly. 

* endure. f weeping. % going. 


IT’S A’ DEFICIENCY THEGETHER. 


I T was a night of drenching rain with thunder 
and lightning, and Geordie Smart, who had 
to walk all the way from Ballandrie, came into 
the class soaked to the skin, and looking very 
troubled. 

“ What’s ado the night ? ” asked Sandy. 

“ No muckle,” said Geordie. 

But when we had read the chapter, and Sandy 
was just beginning to speak, Geordie said with an 
effort : 

“ Gin a body were on their death-bed, and had 
been careless o’ God, what way would ye direc’ 
them ? ” 

“ I wouldna seek the job, lad. It’s no an easy 
thing to speak to folk at the hindmost minute, 
but gin there wasna a better hand I would hae 
to do my endeavor; but yon’s no the time to 
speak.” 

“What way would ye make a commence- 
ment ? ” 

“ I couldna say. Gin they were heedless I 
would seek to hae them convinced o’ sin.” 

“ Would ye no tell them o’ mercy ? ” 

“ There’s no seeking mercy. They would fling 
it back in your face. Mercy’s no a medicine for 
careless folk. Mercy canna grip on a heedless 
man. Mercy winna work on a whole skin.” 

54 


IT’S A’ DEFICIENCY THEGETHER 


55 


“ Do ye no think ye lay owre muckle * stress 
upon sin ? ” 

“ Ha, lad, ye canna. It’s no an easy job to 
make owre muckle o’ sin. We a’ incline the tither 
way, and think owre little o’ it. A’body maun 
face their sin some day, and gin they dinna face 
it here, and get the Master Himsel’ to put it awa, 
they maun face it yonder afore the Judgment 
Seat. Hidden sin makes an awfu’ fester. Gin 
we walk in the light we hae the promise o’ for- 
giveness, but gin we keep our sins hidden awa in 
the dark, He canna pardon them.” 

“ But supposin’ this lad we was cracking about 
was naething out o’ the common, had maybe no 
paid muckle attention to the Scriptures, but wasna 
nae waur than ither folk ? ” 

“ Ither folk ’ill hae to face their sin, and ither 
folk are feared to face it. Here’s what the Scrip- 
ture says o’ ither folk, 4 The kings of the earth, 
and the great men, and the rich men, and the 
chief captains, and the mighty men, and every 
bondman, and every freeman (a’ ither folk) hid 
themselves in the dens and in the rocks of the 
mountains, and said to the mountains and rocks, 
Fall on us, and hide us from the face of Him that 
sitteth on the throne, and from the wrath of the 
Lamb, for the great day of His wrath is come, and 
who shall be able to stand.’ That’s ither folk, and 
ye wouldna wish to be wi’ them. They werena 
cowards, and gin they seek to hide, ye may ken 
there’s muckle need. There’s muckle need but 
little use, for man canna hide frae his Maker. 
Wherever they flee His hand ’ill find them ; His 
prisoners are aye in His presence. And brave 
and rich though they be, and a’ in company the- 
* too much. 


56 


SANDY SCOTT'S BIBLE CLASS 


gether, there isna nae way o’ escape. ‘ Nae waur 
than ither folk,’ but that doesna lighten their load. 
It’s ilka man for himsel’ that day; ane canna 
redeem his brother. 

“ And gin ye would seek to take the measure- 
ments o’ sin ye maun take the measurements o’ 
the Cross o’ Calvary. The measure’s no in the 
hand o’ man that ’ill take the height or the depth, 
the length or the breadth o’ Calvary’s Cross, but 
it needed a’ the weight that was yonder to turn 
the scale o’ the smallest sin. And I’m no nane 
disappointed when I hears folk crying out about 
their sins, for syne they may seek out a remedy ; 
but gin they think little o’ sin they’ll no be so 
eident * to seek out salvation. A’ folk ’ll seek 
salvation some day. ‘ Lord, Lord, open to us,’ the 
foolishest o’ folk ’ill cry, but he doesna heed them. 
When the books is aince made up they canna be 
altered syne.” 

“ And what kind o’ plan would ye take to get 
them concerned about sin ? ” 

“ Weel,it’s no a thing a body can do muckle to. 
It’s God Himsel’ maun convince o’ sin, but gin 
we’re seeking to do our part, I’ll no say but I 
might maybe take the text, ‘ Sin when it is fin- 
ished bringeth forth death,’ and aye seek to din 
it into their ear. I wouldna enlarge, but just the 
bare bit o’ the Word, and ilka time I was wi’ them, 
I would aye hae that verse hindmost, ‘ Sin when 
it is finished bringeth forth death.’ 

“The Word’s quick, it’s as ready to root as a 
piece o’ quicken, and gin ye gie it a chance to 
strike, nae fear but it ’ill grow, and syne it ’ill 
make room for itsel.’ I would stick to the piece 
I started wi’, and no choke it up wi’ explanations, 
* earnest. 


IT'S _ A' DEFICIENCY THEGETHER 


57 


but aye din on at the ae bit. Some folk dinna 
ken the force o’ the Word, but it's fine to watch 
it working. It’s mair than quick, it’s powerfu’, 
and it turns folk heels owre heads. The Word’s 
a hammer, it breaks the rock, and it’s fine to see 
the splinters flee.” 

“ And would they no think ye heartless to keep 
aye dinning on at sic a fearfu’ word as yon \ ” 

“ As like as no, but I couldna help mysel’. I 
would be a cruel friend to them gin I was to 
plaister up their conscience wi’ a soft piece o’ the 
Word. It wouldna be but surface healing, and 
the canker would aye spread in below.” 

“ And syne ? ” 

“ Syne, gin * my verse had ta’en a grip, and 
they was crying out about their sin, I would hae 
mair freedom to crack — but a’ my crack would 
hae to be steeped in prayer.” 

“ And gin they were to speir the road to 
Heaven 1 ” 

“ I would tell them there was twa roads.” 

“ No in the New Testament ? ” 

“ Ay is there. 6 Thou shalt love the Lord thy 
God with all thy heart, and with all thy soul, 
and with all thy strength, and with all thy mind, 
and thy neighbor as thyself. This do and thou 
shalt live.’ That’s the ae road.” 

“ But that’s no New Testament.” 

“ Ay is it. It’s the Master Himsel’ that says 
it. Nae mistake but it’s a road to Heaven.” 

“ But they wouldna be fit to face it.” 

“ Na, lad, they wouldna. There’s no naebody 
been fit to face that road, but there’s plenty folk 
maun hae a trial o’ it, and I’ll no say they’re 
muckle the waur o’ the trial, for syne they ken 
* then if. 


58 


SANDY SCOTT’S BIBLE CLASS 


themsel’s better. It gars them lose conceit o’ 
themsel’s.” 

“ And syne ? ” 

“ Syne I would seek to show the tither road : 
‘ He that believeth on the Son hath everlasting 


life”’ 


“ And they would settle wi’ ye ? ” 

“ Ha, no afore they’ve haen a run round to see 

f in there bena anither road yet. Folk ’ill no be 
ehauden * to the Master as long as there’s an 
auld coat on their back. It’s them that has least 
that clings to it closest. They aye puts me in 
mind o’ Jeanie Thomson’s wee lassie. She had 
been made a’ snod f ae day wi’ her Sabbath frock, 
and bonnet, and a’thing, and as I comes east by 
the well, she had fa’en in a’ the glaur,J and ye 
wouldna find a waur mess atwixt this and Mar- 
ti’mas ; but there was a wee bit piece o’ her 
frock, maybe the matter o’ four inch by twa, 
where the glaur hadna come, and if she w r asna 
proud o’ it. She hauds it up wi’ her hands and 
cries out, ‘ Bonnie, bonnie ! ’ I was near like to 
gie her a raging, but I hadna the heart, it was 
owre § like mysel’.” 

“ She’s no very wyss, that lassie.” 

“No very wyss ! Maybe no, but there’s heaps 
o’ folk gey like her. Auld worn-out bit patches 
o’ things that has mair ill than good in them, 
they’re sweer || to part wi’ them. They gies them 
a bit dust, and they’re off wi’ them to the Master 
to speir gin T He’ll make up ony deficiency. De- 
a’ deficiency thegether, and waur 



hauds them up to the light, and 


they dinna ken where to look for shame, for a’ 


* beholden. 
§ too much. 


t tidy. 

|| unwilling. 


\ thin-mud. 
TT ask if. 


IT’S A’ DEFICIENCY THEGETHER 


59 


their finery is filthy rags. But the patience o’ 
the Master passes a’thing. He takes them ben 
and puts a wee touch o’ ointment on ilka e’e, that 
they mayna mistake black for white nae mair. 
Syne He shows them a new stand * o’ claes, by- 
ordnar’ braw,f that nane has seen the marrow % 
o’. He shows them ane their very fit, and He 
gies them the siller to buy it. They dinna ken 
what to think or say, for He’ll no be content wi’ 
nae less, but they maun stop to their supper. 
They’re like to think shame, but they dinna, for 
wi’ their new claes on they’re fit to sup wi’ the 
King o’ kings ; and when the folk begins to sing 
they arena ahint the lave,§ but ‘Worthy is the 
Lamb that was slain,’ they cry, and ‘Blessing 
and honor and glory and power be unto Him 
that sitteth upon the throne, and unto the Lamb 
for ever and ever.’ A body could bide wi’ them 
fine. 

“ Bairns, it’s fine to win TJp-bye for a minute 
or twa, but it would be a weirdless ]| thing to hae 
us think upon ither folk and to lose sight o’ our- 
sel’s. I would seek to bid a’ ye lads hae a trial 
o’ that verse yoursel’s, ‘ Sin when it is finished 
bringeth forth death.’ ‘Sin when it is finished 
bringeth forth death,’ and it doesna take long 
to finish. It’s finished whiles afore ye ken. Let 
it aye din into your ears, ‘ Sin when it is finished 
bringeth forth death.’ And dinna seek to drown 
it wi’ the sound o’ ither things, or if ye will to 
drown it, drown it wi’ this — 

‘ Where is the judge who can condemn 
Since God hath justified ? 

* suit. t unusually fine. 

X mate. § behind the others. 

i| useless. 


60 


SANDY SCOTT'S BIBLE CLASS 


Who shall charge those with guilt or crime 
For whom the Saviour died ? 

The Saviour died but rose again, 

Triumphant from the grave, 

And pleads our cause at God’s right hand, 
Omnipotent to save.’ 

i Omnipotent to save/ ‘ Omnipotent to save/ ” re- 
peated Sandy as he closed the book, so engrossed 
with the glorious thought that he almost forgot 
the concluding prayer and psalm. 

Sandy had so repeated and re-repeated the 
words, “ Sin when it is finished bringeth forth 
death/’ that they were literally dinning into our 
ears as we walked home, and Jamie Stewart 
turned to Geordie and said, “ What made ye start 
Sandy on sic a like subjec’ on a night o’ this 
kind ? ” For the lightning was almost blinding. 

“ The heart kens its ain bitterness, Jim, and 
there’s waur things than thunder and lightning. 
It whiles helps to rouse a body.” 

“ Rouse ! We’ve haen plenty rousing the night. 
I wonder ye’re no feared to traivel back to Bal- 
landrie wi’ that verse in your ears and the light- 
ning in your een.” 

“ It makes little odds to me what kind o’ a night 
it is. A body can aye win hame someway, and 
I’m in a heap better trim than when I set out. 
And I’m no casting out wi’ his verse.” 

“Weel, please yoursel’. The Ballandrie • f oik 
maun be some thick in the skin, beis * what they 
are at Pitcoonans. And I’ll say this, it was just 
iimp + fair- play o’ Sandy to din us wi’ a fearfu’ 
text like yon.” 

“ But,” said Dave Paterson, “ we got leave to 
drown it wi’ the 48th Paraphrase.” 

* compared to. \ scant. 


IT'S A* DEFICIENCY THEGETHER 


61 


“ Got leave to drown it ! ” said Tom. “Ye may 
get as much leave as ye like. It’ll no drown, do 
what ye like wi’ it, ‘ Sin when it is finished bring- 
eth forth death.’ Dave Paterson, and that red- 
headed chap may manage to drown it, but it’ll no 
drown wi’ me, ‘Sin when it is finished bringeth 
forth death.’ ” 


WHISTLE AYE TO THE TUNE O’ HOPE 


“ mOM, lad, ye’re no looking like yoursel’ the 
-i- night,” said Sandy. 

“ I’m no seeking to be like mysel’, I’ve been like 
mysel’ owre long, and I’m for a shift. Your bit 
o’ the Word, it grippit on me, and I’ve had a 
gey * time. A’ this eight days, ilka stroke o’ my 
hammer it’s had to keep time to your text. It 
didna muckle improve the job I was at, but it’s 
I ken now that the wages 



Satan aye pays ready 


money for sin, I ken that. But I ken a good 
piece mair. I ken that to some folk the gift o’ 
God is eternal life through J esus Christ the Lord.” 
“ Can ye no say ‘ our ’ Lord ? ” 

“ Ay can I. I can say that too. I was terrible 
unwilling to fee f wi’ Him as Master, it was a sair 
tussle. I would hae been better pleased to do 
mony a thing as anobligement til Him, and no to 
be aye under His orders in a’thing, but it wouldna 
work. He maun be Master a’ through, or He’ll 
no be friends at a’, so I was forced to fee, and I’m 
no nane sorry.” 

“ That’s grand, laddie, that’s grand ! ” 

“ No so grand as ye think, for I didna get nae 
far’er. It’s this way wi’ me. I got a sight o’ 
mysel’, and it wasna a chancy J sight ; I’m no 
* great f take service. \ pleasant. 


62 


WHISTLE AYE TO THE TUNE O' HOPE 63 


seeking to see it again in a hurry, for the Master 
like gied me a sight o’ a book where a’thing again’ 
me was markit down. He didna make little o’ it ; 
a’thing was markit in plain, and there was a piece 
o’ the page for ony explanations that would serve 
as a kind o’ excuse, but it was clean, there wasna 
the hair o’ a stroke on it. And what was waur, 
I kent it was true, and I hadna naething to say for 
mysel’ ; and muckle man though I be, I begu’d to 
greet,* and I grat like a bairn. Na, no like a 
bairn, for bairns dinna ken how to greet, but I 
grat like a muckle man, and yon was the heaviest 
job I’ve haen yet. Something behoved to be done, 
but the Master wasna awa, and when I was near 
through wi’ my greeting He turns owre a page o’ 
anither book and bids me pay attention ; and if 
there wasna a page the very verbatim o’ mine, my 
name at the head o’ the line, and every article 
the same, no a thing left out ! And He says, ‘ It 
was a’ charged to Me, and I didna deny it, I 
pleaded guilty to it a’. The punishment was death, 
but I suffered it for ye,’ and He showed me His 
hands and His side. 

“ I thought I couldna greet nae mair, but I 
commenced again, but it wasna the same sort o’ 
greeting, it was lightsome work to greet syne. I 
would hae liked fine to hae let Him ken how 
gratefu’ I was, but I didna make a job o’ it, but 
maybe He kent nane-the-less. I couldna say 
muckle, but I says, ‘ Unto Him that loved us and 
washed us from our sins in His own blood, be 
glory and dominion for ever and ever. Amen.’ 
I couldna manage nae mair. And syne I gangs to 
the door, and I ups wi’ my bonnet in the air, and 
I cries, ‘ Hosanna to the Son of David ! ’ Thinks I, 
* began to weep. 


64 


SANDY SCOTT'S BIBLE CLASS 


I’m willing to fee* now, no forced to fee, but keen 
to fee, for time, for eternity, for a’thing ! ” 

“ That’s grand, laddie, grand ! ” 

44 But patience, Sandy, a wee, I maun tell ye 
a’thing. I had haen a sight o’ the past, and I had 
haen a sight o’ the past put awa. Ye canna claim 
payment o’ a discharged account ; but for maybe 
a wee minute I was some terrified for fear a’thing 
hadna been markit in, for fear onything had been 
hidden awa, and might come again’ me later on. 
So I makes inquiry if a’thing was entered. I 
wasna seeking to hide naething, but Imightna hae 
minded on some things. Says I, ‘Was a’thing 
markit? Search me, O God, and try my heart.’ 
Folk whiles f complain gin \ auld things be raked 
up, but yon was the very thing I was seeking, for 
a’thing to be raked up, it was owre good a chance 
to miss for a’thing to be put awa. So I reads the 
discharge again, 4 If we walk in the light as He is 
in the light,’ no seeking to hide naething awa in 
the dark, 4 we have fellowship one with another, 
and the blood of Jesus Christ, His Son, cleanseth 
us from all sin.’ I was near like to gie an under- 
lining score to the all , but I checked mysel’. I 
wasna gaun to misdoubt the Almighty, He doesna 
need for folk to underscore His words.” 

“ Grand, laddie, grand ! ” 

“ Patience or ye hear, Sandy. It’s no just fin- 
ished up so grand. I was in fine trim, and says I 
to mysel’, 4 Your fortune’s made, laddie.’ But 
after an hour or twa I was kind o’ wearied, and 
didna ken what to make o’ mysel’. And it was 
like as though somebody began to crack and say, 
4 It'll no last.’ 4 Last ! ’ says I, 4 it’ll last forever. 
Y e dinna ken what ye’re talking about. Y e canna 
* to serve. f at times. X if- 


WHISTLE AYE TO THE TUNE O’ HOPE 65 


seek payment o’ a discharged account.’ ‘Oh,’ 
says he, ‘ it wasna that I was thinking o’. It may 
be a’ discharged for the past, but ye’ll never haud 
on.’ ‘ Never haud on ! ’ says I, for I had gotten 
a fleg.* ‘ What way no ? 4 Weel,’ says he, ‘ folk 
hae different kinds o’ natures, and it was never the 
way wi’ ye to haud long at a time to the good side. 
Gin it hae been a case o’ gaun to Heaven the night, 
ye would hae been a’ right, but ye’ll never haud 
on, and ye needna try.’ 

“ I was fair terrified, and I didna ken what to 
say, for I kent I was aye slippery, so I just says, 
‘ What way that ? ’ ‘ Oh,’ says he, ‘ I’m no blaming 

ye. Folk didna make themsel’s, a’ body was made 
by the Almighty, and they arena a’ alike. There’s 
some hae the nature to haud on, and some haena, 
and a body canna help it. I’m sorry for ye, but 
truth’s a} r e best, so dinna ye crow till ye’re out o’ 
the wood.’ 

“ I didna ken what to say, and I’m doubting it’s 
no far short o’ the truth. I’m grudging sair I 
didna get to Heaven at the first off-go, for the past 
was a’ put awa, and I’m no fit to face the future. 
I dallied owre long. I’ve been so long off the 
straight I’ve gotten a kind o’ a set and grace ’ill no 
make a job wi’ me. So after a’ my braw f time 
yestreen, gin I hae to tell ye, Sandy, I’m o’ that 
kind o’ a nature I canna keep frae ill for mair than 
a day at a time, what’ll ye say ? ” And Tom’s 
face was the very picture of sadness. 

u I would say it was plenty and mair than 
plenty.” 

“ And hae me back to ill ways the morn ? ” 

“ Na, lad, I didna say that. The Master gies 
grace to His ain, but it maun aye be fresh grace. 
* sudden blow. t bright. 

5 


66 


SANDY SCOTT'S BIBLE CLASS 


There’s naething grows green wi’ mold quicker 
nor grace. Ye may as weel tell me that ane o’ the 
Israelites says to Moses, 4 I’m o’ that partic’lar 
kind o’ a nature I canna live mair than a day on 
that manna.’ ‘And naebody seeks ye,’ says 
Moses, 4 there’s aye fresh manna the morn’s morn. 
There’s something out o’ the common in your 
constitution, but there’s something out o’ the com- 
mon in the morn’s manna.’ Ane at a time’s good 
fishing, and ae day at a time makes out eternity.” 

“ But there’s like as though a kind o’ a valve was 
wanting wi’ me. The good runs out and the ill 
runs in afore I ken where I am.” 

44 Just aye let the Master ken. He kens how to 
doctor ye, and He has aye a remedy ready. He 
it is that made us and not we ourselves. I’m no 
nane feared for ye.” 

44 I’m gey sair feared for mysel’.” 

“ Aye cling the closer, and get a grip o’ hope. 
4 The law made nothing perfect, but the bringing 
in of a better hope did.’ I aye mind a lesson I 
got frae a shepherd when I was a laddie. I was 
set to the hill for a summer sax month, and I was 
a gey poor hand at traiveling. I was used wi’ the 
stiff clay land, and I could stot * after the harrows, 
but I hadna nae spring to my feet. Says I to 
Donald, 4 The soles o’ my feet wasna made for hill 
traiveling.’ 4 The soles o’ your feet ! ’ says he. 
4 It’s the soul o’ your body ye’ve to look to. Gin 
your heart be blythe your feet ’ill no lag behind. 
Dinna fash f wi’ your feet, the bonniest sight that 
ever ye saw it’s aye just owre the hillock.’ And 
mony a time since syne, gin I was like to be cast 
down, I says to mysel’, 4 The bonniest sight that 
ever ye saw it’s aye just owre the hillock.’ 4 A 
* tramp. \ concern yourself. 


WHISTLE AYE TO THE TUNE O' HOPE 67 


pound or twa mair o’ hope to the square inch,’ 
as an auld engine-driver says to me, ‘ ’ill take ye 
round the sairest turn.’ And wha kens but 
Heaven itsel’ may be round the corner ? 

“ Gin ye seek to gie Satan a fleg,* whistle aye 
to the tune o’ hope. Hae hope as your anchor, 
and she’ll aye wear ye round. Think less o’ your- 
sel’ and mair o’ your prospec’s. Faith’s aye need- 
fu’, but folk ’ill whiles gang ploutering in the 
mud though they hae faith ; but hope ’ill make ye 
step out brisk so as ye’ll no hae time to sink. Folk 
maun hae faith or they needna set out, but hope 
and joy’s the thing for a fine passage. And, Tom, 
do ye mind the name o’ the lad that was cracking 
wi’ ye that tell’d ye ye would never haud on ? ” 

“ 1 couldna say.” 

’et folk commence to crack, 



name. When I was in the 


town ae day, I speired at a bit laddie for his 
master (and a smart bit laddie he was). Says he, 
4 Whatna name will I say ? ’ But I was some 
bashfu’, and says I, ‘It doesna signify for the 
name, just somebody wantin’ a word wi’ him.’ 
But the laddie he says he was bidden no to show 
ben ony ’nonymous visitors, and so I gies him my 
name. And, thinks I, I’ll take a lesson frae yon, 
I’ll no hae nae ’nonymous visitors neither. So 
when the like o’ the friend that was cracking wi’ 
ye comes ben (for he comes up cracking to me at 
a time), says I, ‘ What name did ye say, for I dinna 
hae ’nonymous visitors?’ And he hurries awa, 
for he’s no very proud o’ his name, and syne I ken 
his devices. Speir aye f at the name o’ your 
visitors.” 

Sandy was not mistaken in thinking that the 
* a blow. f ask always. 


68 


SANDY SCOTT'S BIBLE CLASS 


Word had done its work in Tom, and that what 
he now needed was hope, and he got it in larger 
measure than most. Sometimes on a Sabbath 
evening Sandy would ask with a smile, “ Hae ye 
grace enough for the morn, lad ? ” And Tom 
would reply, “ Bide or * the morn comes.” When- 
ever I meet him he is still whistling to the tune of 
hope. All these years he has stood true, and some 
of us who started before him have let him get 
ahead. People say he is narrow-minded, but if 
you argue with him about it, he says he is not 
more narrow than his Master’s orders, and he 
wants to know what interpretation you put upon 
the words : “ It is better for thee to enter into life 
maimed, than having two hands to go into hell, 
into the fire that never shall be quenched.” And 
if you say you do not quite know what to make 
of that verse, he says it is about time you did 
know. 

*ere. 


I MAUN DO AS PM BIDDEN DO 


A S we were walking up one night, Jamie Stewart 
said, “ I wish Sandy would stick to the expo- 
sition o’ the Scriptures, and no just enlarge on 
ony orra * subjec’ that comes in his way. And 
he should make mair o’ a preparation.” 

“ Ah, there’s mair preparation than a body 
would think. And though he be some liable to 
discourse off-hand as it were, he has a heap o’ auld 
stock that comes in handy for the like o’ that. 
Mind ye Sandy’s a fell reader, and he has a good 
puckle books. There’s no far short o’ a dozen gin 
ye count in a’thing, forbye the hindmost half o’ 
an auld concordance.” 

“ The hindmost half ! A body could see fine 
he was never so fresh on the first half o’ the 
Sc ' nires.” 



ever so fresh ! It makes nae odds wi’ a con- 


cordance where ye commence, a concordance is a’ 
th: 1 " her.” 



had come owre the tither half ? ” 


“ There never was but the tae half a’ the time 
Sandy has had it. He bought it at some roup,f 
and the auctioneer said the folk it was wi’, they 
hadna been literary inclined, and so they made 
use o’ it for a stand to a lamp, and the oil had 


* additional. 


+ sale. 
69 


70 


SANDY SCOTT'S BIBLE CLASS 


someway sippit half-roads through, and syne afore 
the roup comes on, the mice had eaten a’ that was 
greased ; but the half that’s left, it’s no nae waur, 
and it’s been a right handsome book ; the half o’ 
it’s about as big as would make twa or three ord- 
nar’-sized books. I was saying to ri 1 



E ity the mice had eaten so muckle o' it ; out bandy 
e says, at the time o’ the roup, he wasna desper- 
ate flush o’ siller, and it was knockit down to him 
for fourpence, and had it no been blemished, it 
might hae run as high as twa shillings or maybe 
mair, and he would hae lost it ; so there’s aye a 
set-off to the worst calamity. And Sandy he says 
gin he had been the mice, he would hae eaten fair 
through, grease or no, he thinks that muckle o’ 
it ; but he had aye an awfu’ notion o’ books. I 
think he hurts his head wi’ them, I’ve kent him 
whiles complain o’ pains in his head.” 

But Sandy was waiting for us. 

“There’s an awfu’ heap o’ mischief done by 
Christian folk ! ” said Sandy. 

“ By them that isna Christian, ye’re meaning.” 
“ Na ; there’s plenty mischief done by them, but 
I dinna grudge that so sair. It’s the ill Christian 
folk do, and the good they dinna do, that’s vexing 
me the night.” 

“Was ye thinking on onybody in partic’lar?” 
“Ay was I. I was thinking on the prophet 
Jonah, and great heaps o’ folk that gang his 
road.” 

“ To Nineveh ? ” 

“Na; Jonah didna gang to Nineveh. Ye’re 
surely sleeping, lad. It was the very thing he 
didna do till he was forced, and gin he had gotten 
his ain way he wouldna hae been there yet.” 

“But he gaed in the long run.” 


I MAUN DO AS FM BIDDEN DO 


71 


“ It was owre long a run, and a gey queer road 
he traiveled. He didna take the toll road. 

“See here he is, and he’s gotten his orders: 
6 Arise, go to Nineveh, that great city, and cry 
against it.’ But Jonah says to himsel’, ‘ No 
likely, I’m owre auld * a hand for that. I ken 
how it’ll be. After I’ve cried mysel’ hoarse that 
Nineveh’s to be destroyed, they’ll begin to greet, 
and the Almighty ’ill change His mind and no 
destroy them after a’. It’s aye His way gin folk 
repent. That’s the worst o’ it, He’s of great kind- 
ness and slow to anger, but He should keep to His 
word. He takes no thought upon me, and what 
a like fool I make o’ mysel’, crying that folk ’ll 
be destroyed when they winna be. It’s useless to 

f ang on an errand o’ that kind, when He’s so ten- 
er-hearted that He’ll no gang through wi’ the 
punishment. Onybody that kens the nature o’ 
folk as weel as I ken, wouldna place muckle weight 
upon penitence.’ (And, Jonah, no to interrupt ye, 
we can understan’ your argument, for we mind o’ 
a man who, when he was gey awkward situate’ 
wi’ the weeds about his head, said he would pay 
his vows and no heed lying vanities, but there 
wasna muckle weight in his words). Says Jonah, 
‘ It seems as though the Almighty didna ken His 
ain position to gang back on His word because 
folk commence to greet. But I’m His servant, 
and I ken my ain place ; I’ll no see Him place 
Himsel’ in a wrong position, and I’ll no see Him 
place me in ane neither. The like o’ me that’s a 
confidential servant has aye to weigh a’ thing, and 
no to obey blindfold.’ 

“Ay, Jonah, ay, we’re listening to ye, but 
we’re "no just so muckle impressed as ye would 
think. 


* too old. 


72 


SANDY SCOTT'S BIBLE CLASS 


“ But Jonah doesna heed. He has a mind o’ 
his ain, and he kens what’s allowable. He maun 
look after the good name o’ the Almighty, but 
6 gin the Almighty be prepared to chance His ain 
good name,’ says Jonah, ‘ I’ll no chance mine onv- 
way. I’m no to be made a fool o’.’ No, Jonah, 
no, ye’re no to be made a fool o’. 

“ So Jonah gangs the tither road. The Tar- 
shish boat she sails the morn, he’ll manage to catch 
her yet. He canna alter the Almighty, but he 
thinks he can flee frae His presence. 

“ ‘ A singl’ ticket to Tarshish,’ says he, ‘ frae the 
presence o’ the Lord.’ He doesna seek a return, 
for he doesna wish to come back, and a body 
maunna waste their bawbees. And the lad wi’ 
the tickets he pays no heed to what he’s saying 
about the presence o’ the Lord, but cries, ‘ Singl’ 
Tarshish, ye’ll need a’ your time.’ 

“ Jonah thinks he can flee, but he canna. He’s 
no a desperate hand at the scientifics, isna Jonah, 
or he would hae kent he couldna flee frae the 
presence o’ the Lord ; and he hadna kent his Bible 
weel, or he would hae kent. He might hae 
minded on Adam and Eve that they didna man- 
age to hide, and gin he didna mind upon them, he 
might hae minded on King David in the 139th 
psalm, ‘ Whither shall I flee from Thy presence ? 
If I take the wings of the morning and dwell in 
the uttermost parts of the sea ’ (the very place 
Jonah was gaun to), ‘even there shall Thy hand 
lead me, and Thy right Land shall hold me.’ Had 
he minded on that, he wouldna hae tried it. Says 
he, ‘ I’m maybe no o’ the same way o’ thinking "as 
the Almighty ; but naebody ’ill charge me that I’m 
no honest, for I’ve paid my fare to flee frae the 
presence o’ the Lord. But the boat doesna gang 


I MAUN DO AS FM BIDDEN DO 


73 


as far as that, Jonah ; ye’ve paid owre muckle for 
a’ the good ye’ll get. 

“ So Jonah comes aboard, and makes himsel’ a’ 
snod * and comfortable, and soon he fa’s owre 
asleep. Says he, ‘ That’s the advantage o’ being 
an honest man ; that’s the advantage o’ fearing 
the Lord that made the sea ; ye can sleep in the 
thick o’ the storm, for ye ken ye’re aye in good 
hands.’ 

“But Jonah, though ye be so comfortable, 
there’s ithers no. The sea isna comfortable the 
night, it canna sleep, for it aye obeys the orders 
o’ God, and there’s somebody sailing on it the 
night conter to His orders. It’ll no get sleep the 
night. And the sailors durstna sleep. Ilka man 
maun be at his post on a night o’ this kind, but 
it’s little use. They hae to throw a’ their cargo 
atour,* for the boat’s o’er weigh ted someway. 
The weight o’ a godly man gaun conter to God 
is owre w r eighty for the biggest boat. He’ll sink 
the boat, if he’s letten bide, and a’ the folk that’s 
wi’ her. 

“ It’s no me that has muckle acquaintance wi’ 
the sea, but I’ve heard tell that sailors is fair 
terrified to hae a minister on board wi’ them, and 
I’ll no say but what it’s been this Tarshish boat 
that has put the notion in their heads. And gin 
there be on board a boat a Christian, be he min- 
ister or man, that’s no doing as God bids him do, 
I would be some o’ their mind and set him ashore 
at the first chance. Ither folk are in danger o’ 
their lives, ither folk are lossing their property, 
because Christian folk are no doing as they’re 
bidden do.” 


snug. 


* overboard. 


74 


SANDY SCOTT'S BIBLE CLASS 


“ I didna think Christian folk could be a curse 
to their neebors,” said Geordie Smart. 

“ Ay can they, lad. It’s a fearfu’ thought, but 
Christian folk that hae fa’en asleep, Christian folk 
that arena doing as they’re bid, they’re no nae- 
thing less than a curse to their neebors ; and I’m 
thinking whiles it would pay careless folk to gie 
Christian folk a good shake up.” 

“ That was aye what I said,” said Jamie Stew- 
art ; “ a body’s best that makes nae profession.” 

“ It’s maybe what ye said, lad, but it’s no what 
the Almighty says, and it’s Him ye’ve to reckon 
wi’. Here’s what He says Himsel,’ 6 Those mine 
enemies which would not that I should reign over 
them, bring hither and slay them before me.’ ” 

“ But I’m no an enemy. I’m taking nae part 
at a’.” 

“ Are ye willing that He should reign over ye 
in a’thing ? ” 

“ Na, I’m no that. I’m on neither the tae side 
nor the tit her. I’m what ye ca’ neutral.” 

“ Ye may ca’ it neutral or naething, it doesna 
make nae odds. Gin ye bena willing for Him to 
rule over ye in a’thing, ye’ve taen a side, and it’s 
the conter side to Him. The lads o’ Nineveh got 
sax weeks’ warning; ye mayna get as muckle, 
and yecanna flee frae God nae mair than Jonah.” 

“ I thought ye said Jonah couldna work wi’ the 
Almighty for He was aye owre merciful. A body 
needna be feared.” 

“ He’s aye owre merciful to them that turn to 
Him ; but them that dinna, ye never heard tell o’ 
mercy for them. 

“But we maun catch up wi’ Jonah. Jonah, 
poor man, he’s feared he’ll be made a fool o’. 
But Jonah, ye’ve been slack wi’ your Bible. If 


I MAUN DO AS DM BIDDEN DO 


75 


ye’re aye in a terrification that folk ’ll make a fool 
o’ y e , y e might hae taen a hint frae the 119th 
Psalm, 4 Let my heart be sound in Thy statutes, 
that I be not ashamed.’ Yon’s your directions 
gin ye’re seeking no to be laughed at. 

“ So Jonah’s sound asleep, and the bulk o’ the 
crew they’re feared to gar * him budge, he’s owre 
big a man for that. But the captain o’ the boat 
he comes ben, and there’s no muckle ceremony wi’ 
him. He takes Jonah by the cuff o’ the neck and 
gies him a business-like shake, 4 What meanest 
thou, O sleeper ? Arise, call upon thy God that 
we perish not.” 

44 But Jonah’s no in a hurry to ca’ upon God, so 
they hae to cast lots, and the lot fa’s upon Jonah. 
And when they speir f at him, says ne, 4 1 fear 
the Lord.’ 

44 Ye dinna need to tell us that, Jonah ; gin ye 
didna fear the Lord, ye wouldna hae been sleep- 
ing there ; a’ the careless folk is wide awake the 
night. Ye fear the Lord, but ye fear man mair. 
Ye might hae minded on what Solomon says, 
4 The fear o’ man it bringeth a snare.’ Ye’ve no 
been reading your chapter, Jonah, and ye’ve got- 
ten into a snare, and it’s a by-ordnar’ big snare. 
Ye’re mair feared for the lauch^; o’ man than 
for the anger of the Lord, and ye’ve landed your- 
sel’ in a mess.” 

44 And yet, Sandy, ye think he was a godly 
man ? ” 

44 Ay do I, and I’m thinking this was maybe 
just a wee bit o’ his history, and that he was never 
so thrawn § either afore or syne. The thing that 
put him wrong was him thinking so muckle o’ 

* make. f question. 

X sneer. § stubborn. 


76 


SANDY SCOTT'S BIBLE CLASS 


himsel’ ; he didna just mind he wasna nae mair 
than a message-laddie, for a message-laddie need 
never think shame on his message. Gin there 
be shame, it’s on the master it fa’s ; the laddie’s 
aye clear. 

“ And there’s heaps o’ us far waur than J onah. 
We say, ‘ I’m no a minister;’ ‘I’m no an office- 
bearer ; ’ ‘ I’m no a member.’ It doesna matter 
what we are, gin we be the laddie that gets the 
message, it’s us that hae to gang wi’ it. But syne 
we say, ‘ I didna hear the message ; ’ ‘ I didna ken 
the Master was speaking to me.’ Ay, Jonah was 
straight beis * what ye and me are, for he didna 
deny he got the message. 

“ It would be a big blessing gin a puckle 
polismenf was sent round ilka house to waken 
sleeping Christians, to take them by the cuff o’ 
the nedc and shake them weel, and cry, ‘ What 
meanest thou, O sleeper?’ and syne set them 
down wi’ a daud4 Christian folk are whiles owre 
comfortable or they wouldna sleep so sound.” 

“ Would ye hae us rouse up Christian folk ? It 
would be but barely ceevil.” 

“ Ay would I, lad. I would hae ye rouse them 
up and take my chance o’ ceevility. The captain 
o’ the Tarshish boat was just on the jimp § side o’ 
ceevility wi’ Jonah, and him had his fare paid, 
mind ye. But gin folk be like to drown, it’s a 
heap mair ceevil to gie them a crack owre the 
knuckles wi’ the rope than to let them sink ; and 
I would hae ye begin wi’ yoursel’s. Take ye 
yoursel’s by the cuff o’ the coat, and dinna spare 
or ye be wide awake. It’s the Master’s lookout 
whether ye’re to be made a fool o’ or no, but it’s 
your lookout to do as ye’re bid. 

* compared to. f a few policemen. % jolt. § scant. 


I MAUN DO AS EM BIDDEN DO 


77 


“ And when ye’re rousing up yoursel’s, ye’re no 
needing to be extr’ordnar’ ceevil, for a body doesna 
cast out wi’ himsel’ in a hurry. Dinna be owre 
tender o’ yoursel’ and dinna be put off wi’ excuses. 
Gin ye hear yoursel’ say, 4 1 dinna aye ken what 
the Master would hae me do,’ just tell yoursel’, 
4 Ye should ken.’ Gin the telegraph bena work- 
ing atwixt the Master and ye, haste ye and hae 
it repaired. Hae ye aye as your motto, 4 1 maun 
do as I’m bidden do.’ 

44 Gin ilka Christian in the land was wide awake 
the night, gin ilka Christian in the land was doing 
a’ he was bid, I’m thinking, I’m thinking ye 
wouldna ken the Master’s face the morn ; it would 
be that blythe.” 

44 It would be worth a body’s while to gie it a 
trial.” 

44 Worth ! It would be worth a. thousand times 
owre. I aye grudge He has so muckle disappoint- 
ment wi’ us.” 


THE WIDOW WIFIE 


W E could hear Sandy singing to himself his 
favorite Psalm : 

“ I waited for the Lord my God, 

And patiently did bear ; 

At length to me He did incline 
My voice and cry to hear. 

He took me from a fearful pit, 

And from the miry clay, 

And on a rock He set my feet, 

Establishing my way.” 

I cannot describe Sandy’s mode of singing this 
Psalm, but had you heard it, you would not have 
forgotten it. Pitcoonans lies on the clay, so we 
knew what clay was capable of, but we had never 
seen clay so tenacious as that of which Sandy 
sang. The very remembrance of the way it had 
sucked at his heels was terrible to him even yet, 
but his tone changed to triumph when he found 
his feet on the Kock. 

We read that night in the 18th chapter of Luke 
about the widow and the judge. “ He spake a 
parable unto them to this end, that men ought 
always to pray and not to faint.” 

“I’m aye like to forget,” said Sandy, “that 
there’s nae allowance for folk to faint, for folk to 
lose heart.” 

78 


THE WIDOW WIFIE 


79 


“ Is it conter to the regulations ? ” 

“ Ay is it, lad. It causes a hindrance, and a 
body would hae to watch, for fainting comes nat- 
ural to maist o’ folk.” 

“ W ould ye no say it was mair o’ a dishealth than 
a disobedience ? A body canna aye keep up 
heart, it’s no just under a body’s control.” 

“ There maun be some way o’ control gin we 
take the right road. 

“We’ll hae a sight o’ this wifie here, for she 
wasna troubled wi’ fainting. Afore she begins to 
speak to the judge she kens it’s to be a stiff job. 
It would be a heap easier to faint than no, the 
way she’s situate, for that judge he’s no a credit 
to his country. He’ll no attend to naebody, nae 
matter how just their claim be, far less to poor 
folk, so ye may ca’ it a hopeless case. But this 
wifie, she doesna right ken what hopeless means. 
Gin we were to seek to gie her advice we would 
be like to say, ‘ Ye needna fash* yoursel’, ye ken 
the man ye’ve to work wi’ and he’ll no work wi’ye. 
Ha, mistress, ye maun just make up your mind to 
submit, for submission’s aye a grace, and it’s the 
grace ve’ve to exercise the night. So long as 
that judge is there ye’ll no get your rights, so ye 
maun just face the fac’s, for the powers that be 
are ordained o’ God. Ye maun just be like the 
apostle Paul, and glory in your needcessities.’ 

“ But the wifie, a’ the time we’re cracking she’s 
busy dressing hersel’, and by the time we’re 
through she’s awa to the looking-glass to see gin 
her bonnet-strings is hanging kind o’ square. It’s 
ane o’ the right auld-fashioned bonnets she has, 
wi’ the crape coming weel down, and she has put 
in a fresh lappet. (I canna think what’s come owre 
* trouble. 


80 


SANDY SCOTT’S BIBLE CLASS 


thae lappets, for I dinna see ane in a twal’month 
now.) And as she doesna ken how long she may 
be frae hame, she takes a bit piece in her pocket. 

44 Says she when she comes to the judge , 4 Please 
sir, will ye avenge me of mine adversary ? ’ 

44 Says the judge, 4 Awa hame, and dinna bother 
your betters.” 

44 Says the wifie, 4 Avenge me of mine adversary,’ 

44 Says the judge, 4 Shut to the door, and send 
her awa.’ 

44 So the wifie she stops outside the door, and 
gin there be a bit shower she offs wi’ her bonnet, 
and puts it aneath her shawl for fear o’ the crape 
being hurt wi’ the rain. And the town’s clock 
it’s chappit twice sin’ the door was shut on her. 
Thinks she, 4 I’ll get a chance as he gangs to his 
dinner.’ And sure enough out he comes to gang 
hame to his dinner. 

44 Says the wifie, 4 Avenge me of mine adver- 
sary.’ 

44 Says the judge, 4 Hame, hame, wi’ ye.’ And 
he’s awa hame himsel’ in his ain convoyance. 

44 Thinks the wifie, 4 I’ll maybe miss him gin I 
gang hame to my dinner, for I’ve far’er to gang 
than him, and widow wifies dinna keep nae con- 
voyances.’ So she out wi’ her pocket napkin, and 
spreads it out owre her lap for fear o’ a spot on 
her Sabbath gown, and she eats her bit piece at 
the door ; but she has a’thing snod afore the 
judge comes back. 

44 But here he is coming. 44 Please, sir,’ says 
she 4 avenge me of mine adversary.’ 

44 4 A perfect nuisance,’ says the judge, as he 
hurries ben to his office. 

44 But the wifie, thinks she , 4 I’ll try a rap at the 
door, he’ll maybe no ken it’s me.’ 


THE WIDOW WIFIE 


81 


“ 1 Step ben,’ he cries, and ben she steps. 

“ Says she, 4 Avenge me of mine adversary.’ 

“ And the judge he losses patience, and says he, 
‘ I’ll no get a minute’s peace to mysel’. Atour to 
the door,’ he cries. 

“ But it’s no long afore she raps again, and 
when she’s ben, says she, 4 Avenge me of mine 
adversary.’ 

“ And the judge, he canna put up wi’ this way 
o’ doing. Cries he to his man, 4 Thomson,’ cries 
he 4 Thomson, fesh me my glasses and the stand, 
o’ ink, it’ll no take lon£ ' ' ' 1 ’ 



I’m no to be deaved 


peace so long as I live. Thae widow wifies they 
cling like limpets.’ And he gies a bit decree in 
the wifie’s favor. So the wifie she’s hame wi’ 
her rights. 

44 6m we were to hae a crack wi’ her, we would 
speir, 4 Weel, hae ye gotten a’ ye sought ? ’ 

44 4 Ay, have I,’ says she, 4 and mair. I would 
hae been content wi’ less, and I havena been so 
very long neither.’ 

44 Ye’ve been a’ day sin’ breakfast time.’ 

44 Weel,’ says she, 4 that’s no muckle for what 
I’ve gotten. Things ’ill be comfortable to me 
now for the rest o’ my days. I was determined 
I wouLd hae my rights, and I kent he wasna will- 
ing to bother his head wi’ me, but, thinks I, though 
it take me weeks I’ll keep at it. There wasna 
naething to hinder me threeping* aye at him, 
and it was a clean surprise to me to get it the 
night. And afore I set off, ye was cracking f 
about submission and bidding me to mind and 
glory in needcessities and, thinks I, I’ll pay atten- 
tion to that too, but I maun first see whether they 
* importuning. f talking 


6 


82 


SANDY SCOTT'S BIBLE CLASS 


be needcessities or no. And it wasna nae want 
o’ submission, but gin I hadna gone I would hae 
had to glory in things that werena needcessities, 
and I woulcl hae submitted to what wasna God’s 
will.’ 

“ 4 Oh, ye did right to gang. All’s weel that 
ends weel.’ 

44 4 Ay,’ says the wifie, 4 but some things is weel 
that doesna end weel, and supposin’ it hadna 
ended weel, I did right to gang, and I had nae 
business wi’ submission nor needcessity neither 
till I had done my part. And it’s no for me,’ says 
she, 4 to take to the preaching, but I’ll say this, 
it’s maybe them that has maist perseverance in 
making their requests known that submits the 
willingest when it comes to that, or that’s the best 
hands at glorying in needfu’ needcessities.’ 

44 And I’ll no deny but what the wifie was 
right.” 

44 She can scarce ca’ it makin’ her requests 
known,” said Tom , 44 for after she aince had speech 
o’ the judge her request would be weel enough 
kent, but she kept on requesting her request, as a 
body might say.” 

44 She did that. And it’s a sing’lar thing to me 
that the Master should bid us look at this unjust 
judge till we get fair impressed wi’ the idea, as 
though God werena willing to trouble Himsel’ 
about us. He doesna compare God to the judge, 
for the judge was a’ that’s bad, and God is a’ that’s 
good, there isna nae point o’ resemblance. But 
He would hae us get the notion o’ this unjust 
judge fair into our heads, so as to put us on the 
right lines for seeking. For gin we keep mind 
upon how good God is, we’ll think we’ve nae mair 
ado than just to mention to Him a’ our require- 


THE WIDOW WIFIE 


83 


ments. But He says no, we’re no to look at it 
that way, but we’re to think o’ this wifie and the 
judge till we see the pictur’ fair afore us, and 
syne commence to pray. 

“ I mind o’ seeing a lassie wi’ a real conceit ae 
day. It was like a glass sclate, and there was a 
pictur’ in ablow the glass, and the lassie, what 
does she do but like trace wi’ her bit pencil a’ 
owre the pictur’, and if she doesna get ane the 
very marrow o’ it on the top o’ the glass ! Says 
I, ‘ Lassie, ye’ll keep mind o’ that pictur’ a’ your 
days.’ And thinks I to mysel’, that’s some like 
the way the Master would hae us do. He draws 
pictur’s to us in the Scriptures, and He would hae 
us gang owre them wi’ our bit pencil, that we 
may keep mind o’ them a’ our days. But it’s to 
me uncommon strange that He should say, ‘ Aye 
keep mind o’ this unjust judge, and when ye pray 
be as though ye were seeking something frae 
him.’ It’s ane o’ the strangest things in a’ the 
Bible, and the Bible doesna want for strange 
things. 

“And He has anither parable some like. A 
man that was in his bed ae night wi’ his wife and 
bairns, and in the very middle o’ the night, there’s 
a chap * at the door. 

“‘IN ever heed,’ says the wife, ‘it’ll be some 
vagrant character ; never let on ye hear them.’ 

“ Another chap. 

“ ‘ Wheesht ! wheesht ! ’ says the wife, ‘ they’ll 
no bide chapping long on a night o’ this kind, gin 
ye keep yoursel’ quiet.’ 

“ Another chap, louder and longer this time. 

“ ‘ Wha’s there ? ’ cries the man, but he doesna 
stir. 


* knock. 


84 


SANDY SCOTT'S BIBLE CLASS 


“ It’s me, your neebor. "We’re in a awfu’ like 
mess, for Bobbie Sanderson, my auld friend, has 
turned up the now on his way hame frae America, 
and I havena a bite in a’ the house. Ye might 
oblige us wi’ a bite o’ bread.’ 

“ 4 1 canna, man, I canna. We’re a’ bedded and 
the door’s lockit. Come round the first thing the 
morn. Good night wi’ ye.’ And he turns owre 
to sleep. 

“ A louder chap than afore. Says the man, 4 Ye 
might oblige us.’ 

44 4 Oblige ye ! I’ll oblige ye as much as ye like 
gin ye come in decent hours. Awa to bed and 
your friend wi’ ye, and a sound sleep to ye baith.’ 
And he’s owre to sleep again. 

44 Another chap at the door. 4 I’m waiting on 
ye,’ cries the man. 

44 4 Waiting on me! I tell’d ye aforelwinna 
rise the night for a’ the friends ye like to bring, 
so off to your bed, and Bobbie Sanderson wi’ ye ; 
ye’ll gie y oursel’ your death o’ cold, standing there 
the night.’ And he’s owre asleep again. 

44 But he wakens soon wi’ a start, for there’s a 
noise as though the house is like to fa.’ Says he, 
4 1 may stop in my bed, but ae thing’s certain 
sure, I’ll no get a wink o’ sleep the night so long 
as that man’s no gotten bread.’ And so he ups to 
the door. 

44 Says his friend, 4 Can ye oblige us wi’ three 
bits o’ bannocks ? ’ 

44 4 Bannocks ! ’ cries the man. 4 Awa ben and 
help yoursel’ to a’thing ye’ve a notion o’. Ye ken 
fine it wasna the bread I was grudging ye, but I 
was sweer * to rise to the door.’ 

44 He was some selfish kind, this friend, no will- 

* loath. 


THE WIDOW WIFIE 


85 


in g to put himseP about to help his neighbor, but 
had the door no been lockit, he would hae cried 
to him to come ben and help himseP. 

“ I’m no a scholar, and I’m no fit to gie ye the 
explanation o’ how the Master should draw them 
twa pictur’s to us and bid us, when we’re seeking 
something special frae God, make up our mind as 
though He were like this unjust judge, and like 
this selfish friend. It’s as though the Master were 
saying that we ken the Father, we ken His love 
and His pity and His kindness, we ken a’ His 
tenderness so weel, we’ll never believe the pres- 
sure o’ prayer that’s required for some things, and 
so for fear we miss the chance o’ heaps o’ grand 
things He has lying ready waiting us, He tells 
us to mind upon the way that wifie had to do wi’ 
the judge, and the way that man had to do wi’ 
his friend, and to think we’re situate something so 
like, and syne commence to pray. 

“ There’s whiles,* when afore we call He will 
answer, and while we’re yet speaking He will hear, 
but there’s whiles when it cannabedone that way. 
It’s no because He grudges to give that He doesna 
open at our first chap. I dinna believe that. It’s 
no because it’ll put HimseP to trouble that He 
doesna open at our first chap. I dinna believe 
that. And it’s no because it’ll be His only chance 
to get rest that in the end He rises to open. I 
dinna believe that. King David says, ‘ There’s 
no unrighteousness in Him.’ And we say, 

4 There’s no want o’ willingness in Him. There’s 
no selfishness in Him.’ But there’s some reason 
why some things canna be gotten wi’out mair 
pressure o’ prayer, and so He bids us think as 
though He were unwilling, as though He didna 
* times. 


86 


SANDY SCOTT’S BIBLE CLASS 


want to be troubled wi’ us, although He’s just the 
very opposite o’ that. 

“ It’s passing strange, but we’ll gie Him another 
round o’ praise for it, that He doesna hesitate to 
tell us, at the very risk o’ us thinking less o’ Him, 
doesna hesitate to tell us, to think when we com- 
mence to pray as though He were like this unjust 
judge, and like this selfish friend, that we may 
make sure o’ getting our answer. He maun hae 
an extra round o’ praise the night for that.” And 
Sandy led us in the 64th Paraphrase, 

“ To Him that lov’d the souls of men, 

And wash’d us in His blood, 

To royal honors rais’d our heads, 

And made us priests to God ; 

To Him let ev’ry tongue be praise. 

And ev’ry heart be loveJ 
All grateful honors paid on earth, 

And nobler songs above ! ” 

I remember the feeling of resentment we had that 
night towards this view of prayer. It was as Tom 
said, “ A fair upset to a body’s ideas,” and we 
thought that for once Sandy had misinterpreted 
the Bible. We turned again to the two parables 
to put ourselves right, but we failed to discover 
where Sandy’s mistake lay; and the ultimate 
result was that some of us learnt how to ask and 
how to receive. 


THE END. 


Curlers Sermons. 

BY 

REV. S. B. ROSSITER, D.D., 

Pastor of the North Presbyterian Church of New York City and 
Chaplain of the Grand National Curling Club 
of the United States. 


These five sermons are orthodox, evangelical, 
practical and full of the spirit of brotherly kindness. 
Their lessons and illustrations are drawn from the 
principles and rules of the game of curling, which is so 
popular with Scotchmen. And the book is handsomely 
bound, bearing on each side the design and colors of 
the royal Stuart plaid. — The Occident . 

To the many whom life has brought but little in 
contact with athletic sports, there will be something 
mystifying about the qualifying adjective attached to 
this gay little volume of sermons. A gay little volume 
it is, in its dress of Scotch plaid of the true “ Royal 
Stuart ” colors. It is probable that there are even those 
among our readers who will be glad to receive the 
information that a curler is one who plays the Scotch 
game called Curling, which consists in so hurling a 
heavy weight (a stone or a mass of iron) along the ice 
as to succeed in driving a similar weight in a given 
direction. With Scotch loyalty to religion the “ Grand 
National Curling Club *’ has an appointed chaplain, and 
this volume contains five sermons preached by him 
before that body at the North Presbyterian Church, 
New York City. “ Christianity and Curling ” may have 
for the uninitiated an almost irreverent sound, but 
doubtless to the devotees of the game the analogies here 
drawn between the “striving for the mastery” in 
corruptible and in incorruptible things are weighty and 
impressive. The preacher has at least Paul’s strong 
texts (I. Cor. 9: 24, 25, 26), upon which to build his 
arguments and appeals. The little volume is a model 
of clear typography. — Observer , St. Louis. Mo. 

Bound in Royal Stuart Colors, 50 CENTS 


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The Sacrifice of a Throne. 

BEING AN ACCOUNT OF THE LIFE OF AMADEUS, 
DUKE OF AOSTA, SOMETIME KING OF SPAIN. 

BY 

H. REMSEN WHITEHOUSE 

Formerly attached to United States Legation at Madrid ; Late Secretary 
of Legation and Consul General to Central America ; Secretary of 
Legation to Mexico; Secretary of the Pan-American Conference 
and recently Secretary of United States Embassy to Italy. 

With full-page Illustrations of the Royal Family In Platlnotype. 
One Volume. 12 mo. Cloth, $1.50. 


“The Sacrifice of a Throne,” is the title not inappropriately selected 
by Mr. Whitehouse, for his description of one of the most romantic and 
carious episodes in contemporaneous history. Step by step the reader 
accompanies the hero of this historical sketch, prepared from materials 
not within the reach of the general public; from the hour of his birth, as a 
member of one of the most ancient reigning Houses of Europe, to his 
acceptance and renunciation of one of the most glorious Crowns of 
Christendom. Briefly outlining the events which led up to the unifi- 
cation of Italy, the writer points out their influence in the formation of 
the character of the Italian Prince, and their bearing on the political and 
social trials which made a further tenancy of the Spanish Throne 
anomalous. 

The description of the first Cuban rebellion; the attempted emanci- 

E ation of the slaves; and the proposed political and municipal reforms, 
elp to a better understanding of the social condition of that unhappy 
island; while the glimpse of the complicated phases of Spanish parlia- 
mentary under currents of a quarter of a century ago, assists to a clearer 
appreciation of the difficulties encountered by the government of the 
Peninsula in the present crisis- similar in many respects to that con- 
fronted during the reign of Amadeus. 

In this connection the publication of Mr. Whitehouse’s book is 
particularly opportune, occurring as it does at a moment when public 
interest is engrossed by current events in the Antilles. 

The character of Amadeus is carefully studied, and is free from 
undue prejudice. 

Admiration for such qualities as pluck and consistency— attributes 
which appeal forcibly to the Anglo Saxon soul— is not stinted and Mr. 
Whitehouse gives ample demonstration of the posession of the moral 
and physical variations of these virtues by the young monarch, as 
evinced by his public and private acts. 

Putting aside the purely historical element and diplomatic criticism, 
sufficient romantic and dramatic episode will be found in the private 
life of the hero to furnish material for the plots of a score of popular 
novels. 

The illustrations, of which there are five, are artistically reproduced, 
and add considerably to the general interest of the work. 


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The Log of the Lady Gray. 

BT 

LOUISE SEYMOUR HOUGHTON. 

Cloth, Price 60 Cents. 


The “ ship’s company ” that embarked one May 
morning for a holiday cruise on the * 4 cat-boat ” Lady 
Gray , consisted according to “ the log,” of the skipper 
two cabin-boys, one ship’s clerk, one small child, and 
two supernumeraries. The ship’s clerk, who kept “ the 
log,” was a young girl, the small child was a much 
younger girl, and the supernumeraries were two dolls, 
who came in for a fair share of adventure, although 
they did not, like the others, suffer from “ short com- 
mons,” or join in the welcome meal of “ hoe cake and 
sorghum,” with difficulty obtained from the half fam- 
ished “ company. ” The story is one for young people; 
it is pleasantly told, and will be appreciated, especially 
by those who are interested in good books for children. 

The “ Log of Lady Gray ” is a bright little record of 
the cruise of a party in a cat-boat with enigmas, riddles, 
and other verbal amusements to give variety . — Public 
Opinion. 

The book abounds in fun and frolic, and sugges- 
tions of a sweet and happy daily life. — The Evangelist. 

The book is full of sprightly good things . — Herald 
and Presbyter. 


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Across the Country of the 
Little King. 

A TRIP THROUGH SPAIN. 

BT 

WILLIAM BEMENT LENT. 

Author of “ Gypsying Beyond the Sea.” 

Illustrated Small 12mo, $1.25. 


The eyes and thoughts of many a European tourist have often 
turned longingly toward Spain, but the inconvenience, discomfort and 
fatigue attending, until within a few years, travel in that comparatively 
unknown country, have dampened enthusiasm and discouraged effort. 
But the opening of railways and the Mediterranean service of the 
North German Lloyd Co. to Gibraltar, have made it possible to pass 
through central Spain, see much of the country, the most important of 
its historical cities and its principal gems of architectural and pictorial 
art, in perfect comfort. The literature upon the subject is voluminous 
and bulky. Even the Guide Books of O’Shea and Murray, while in- 
valuable, are confusing and bewildering to the passing tourists. For 
this reason, it has been thought a kindly service, to prepare this little 
record of a trip from Gibraltar to San Sebastian, not as a guide, but as 
a “ compagn on de voyage.” One may follow through its leading and 
be sure of a delightful and profitable trip. It is the impression given 
in May and June, when all Nature was at her best, and consequently 
it differs much from Hare and other writers who tell of the desolation 
of winter. Gibraltar, Tangier, Ronda, Grenada, Seville, Cordova, 
Aranjuez, Toledo, Madrid, Escorial. Salamanca, Burgos and San Sebas- 
tian are ail portrayed with vivid and enthusiastic touch. Characteristic 
fetes, architectural wonders and the marvellous canvasses of Murillo, 
Yelosques and other Masters, are in a pleasant gossipy way, noted. The 
book has not been designed as a contribution to the historical, geographi- 
cal or political lore of this chivalrous and romantic country, Dut rather 
to unfold, much as one would do in a familiar correspondence, some- 
thing of the pleasure given, the benefit conferred, by the salient features 
of a most picturesque district and interesting people. The next beet 
thing to seeing a country oneself, is to view it through the eyes of one 
who has passed observingly through it, with the determination, as 
expressed on the old sun-dial, to “ mark only the hours which shine.'" 
In these pleasing pages, many may find entertainment and information 
and perchance as a sequence, will be inspired to go and do likewise. 


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Grace Abounding in the For- 
giveness of Sins. 

BY THE 

REV. GEORGE F. PENTECOST. D.D., 

Author of “ Birth and Boyhood of Jtsus “ South Window “ I>» 
the Volume of the Book.'''' 

Cloth , Price 75c. 


This is a volume of five sermons preached by Dr. 
Pentecost, first in London, and again in Dr. John Hall’s 
pulpit, in New York. These sermons are not on what 
are supposed to be the popular and ‘ * taking ” themes 
of to day. Indeed, as things seem to be going, there is 
almost a novelty in publishing sermons such as these. 
It would seem as if preaching on the simple old-time 
lines of sin and forgiveness, or at least of publishing 
sermons of that kind, had been put away as out of har- 
mony with the spirit of the times, and lacking in an 
“ up to date ” ring. These sermons are full of “ grace 
and truth.” That God forgives; that He forgives 
through Christ; that he abounds in forgiveness, and 
that He forgives freely -this is the testimony the 
preacher makes. 

These are strong Biblical discourses on the great 
theme of “ Forgiveness.” The savor of the evangelistic 
spirit that characterizes the author. — Michigan Chris 
tian Advocate. 

They are clear, evangelical, and earnest presentations 
of the Gospel — Herald and Presbyter . 

The serious, direct style of the preacher is particu- 
larly effective. It is not possible to read these sermons 
without profit. — Christian Advocate. 


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Sunbeam Stories and Others. 

BT 

ANNIE FLINT. 

With cover design by Dora Wheeler Keith, and seven full-page 
Illustrations by Dora Wheeler Keith, Meredith Nugent 
and Izora C. Chandler. 

Square, 12 mo. Cloth, $1.00. 


“ There is a touch of pure poetic fancy In each of the tales, and tht 
sunbeams here invested with life and tiny human forms, are lovable 
and mirth-provoking imps. . . . The children, too, are real children, 
and there is no mawkish sentimentality, but an unforced, tender pathos 
in the story of little Tom Riley, who was ‘ mos twelve,’ but who had a 
heart big enough for a man, and so skilfully is it told that a child may 
read and miss much of the sadness of it. In and out and everywhere 
play the sunbeams, as merry, mischievous and kindly a set of sprites as 
any in the realms of fairyland.”— The Sun , New York. 

In these stories, the Sunbeams are made to talk and laugh and play, 
just like children. They are delightful. Sometimes when they are 
naughty. Father Sun shuts them up in a cloud all day, where it is wet 
and rainy, and then they get good and promise not to tease and be bad 
Any more. And then he lets them out, and they come down among the 
flowers and children and make everything bright and happy. The 
fancy is pretty, and we are sure the little children will thoroughly enjoy 
the little Sunbeams. Pretty pictures and fine press-work and paper, 
make it a beautiful book. — Christian Observer , Louisville, Ky. 

“ The stories are fascinating— rivalling the best works of imagina- 
tion. For purity and simplicity of style and diction, they are classic.’ 
—Locke Richardson. 


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PUBLISHERS, 


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Words By the Wayside. 

BY 

GEORGE MATHESON, D.D., 

Author of “ Spiritual Development of St. Paul" “ Distinctive 
Messages “ Palmist and Scientist .” 

Cloth, Price 60c. 


The simple announcement that this book is by Dr. 
Matheson will cause those who are familiar with his 
writings to make an effort to secure a copy at once. For 
they know that whatever he writes will be well worth 
reading. Possessed of a style that is clear as crystal, 
and filled with a thought that is rare in these days of 
utilitarianism, Dr. Matheson is in the line of descent 
from old Samuel Rutherfurd, and puts into his writing 
that element of religion which some sneeringly call 
mysticism, but which in reality is vision of the unseen. 
Read the twenty-five short chapters in this little book 
on a great subject, and see if there is not more in relig 
ion then the mere development of institutional work, or 
the demolition of old ideas concerning documents. 

This book is composed of brief meditations upon spir- 
itual subjects suggested by passages of Scripture. It 
is an excellent volume, and we commend for it a large 
sale . — New York Observer. 


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The Angel of the Tenement. 

BY 

GEORGE MADDEN MARTIN. 

Cloth. 16mo. 75 Cents. 


The Angel of the Tenement purports to be, and is, 
in conception and style, a story for children, but it is 
also a story, which like Jacknapes, and The Bird’s 
Christmas Carol, or Captain January is meant for the 
adult reader as well. And while The Angel and the 
small Major, will, doubtless, appeal most to the juvenile 
reader, the airy buoyancy of Miss Norma Boukowsky 
the chorus-singer of doubtful age, and the pessimistic 
utterances of one ’Yildy Peggins concerning the 
efficacy of Kindergarten methods, will appeal to the 
humor of the maturer reader. 

4 ‘ I think it a very pretty little story, and very well 
written. I can fancy that there will be very many who 
will be interested in the pages, and who will rejoice to 
know that Angel came to her own again. ‘Major’ is 
especially a character, and the pathos of the story is his 
few days in the hospital.” Eliza Dean Taylor, 

A uthor of 44 The Cup of Loving Service." 

The little three-year- old who poses as “ The Angel 
of the Tenement” developes into an altogether delight- 
ful personality in George Madden Martin’s story for 
children, just published by Bonnell, Silver & Co., New 
York. The time-honored beautiful principle that “A 
little child shall lead them ” was never more whole- 
somely put between book covers. The glimpses of a 
child’s power for good in a life among “The Other 
Half” afford a lesson for grown people, as well as 
children; and the blended pathos and humor of the 
recital is most artistic. It is one of the books to set 
people thinking along a right line, and as such should 
be extensively circulated . — Boston Daily Globe. 

“ The Angel of the Tenement.” By George Madden 
Martin. The story is that of a lost child who brings 
sunshine into many lives amid the sordid surroundings 
of a crowded tenement. The plot— if it may be called 
such — is simple and natural, the incidents are pleasing, 
the action spirited and pathos and humor intermingle. 
While it is intended as a story for children, it will 
interest the adult reader as well. — The Troy Daily 
Times. 


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By the Same Author. 


Gypsying Beyond the Sea. 

FROM ENGLISH FIELDS TO SALERNO’S SHORES. 

BY 

WILLIAM BEMENT LENT. 

With 18 full-page Illustrations. 

Two Volumes. 16 mo. Ornamental Cloth . A Set, $3.00. 


“ Two pleasant volumes of travels under the alluring title ‘Gypsying 
Beyond the Sea.’ Mr. Lent made a leisurely tour of the British Isles 
and the Continent, and the notes of his joumeyings, if not especially 
new, are interesting. Finland, however, is a little visited comer of 
Europe, and there Mr. Lent’s letters treat of new matter, and are 
instructive as well as interesting. The books are illustrated by 
photographs.”— N. T. Sun. 

“ Mr. William Bement Lent, another American tourist, has given 
us in two volumes a light running account of his sights and impres- 
sions in England, Wales, Scotland, Belgium, Germany, Switzerland, 
Holland, Italy, Russia, Finland, Denmark and Sweden. His graceful 
and picturesque style seems to indicate a genuine enjoyment of his 
travels, with especial appetite for scenery and for architectural and 
other historical attractions. There are a considerable number of full- 
page illustrations .”— Review of Reviews. 

“If people will continue to write books on the familiar ‘ European 
round’ they must at least make them exceptionally attractive with 
print, cover and illustration. Mr. William Bement Lent has done this 
with his two pretty, almost elegant, volumes entitled ‘Gypsying Beyond 
the Sea from English Fields to Salerno’s Shores.’ Mr. Lent has written 
for all readers and all seasons, and takes us over the conventional 
tourist’s path through England, Wales, and Scotland: across Belgium, 
which he calls ‘the cock pit of Europe,’ into Holland, Germany and 
Switzerland; and thence, in the second volume, into Russia, Finland, 
Denmark, Sweden, and Italy. To England, Russia, Switzerland, and 
Italy he devotes his chief attention. The charm of the books is in their 
delicate binding of green and gold and in the exceedingly good process 
plates which accompany the text, founded on photographs but 
blending the best effects of etching and mezzotint. One who has 
not read much European travel would find a good deal in Mr. Lent’s 
books to please. ’ '—$3. 00. —Literary World. 


BONNELL, SILVER & CO., 

Late with A. D. F. Randolph & Co., 

24 West 22d Street, New York. 












